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Spiritan Collection

Duquesne University

The Gumberg Library

Congregation of the Holy Spirit
USA Eastern Province

SPIRITAN ARCHIVES
U.S.A.

*♦

THE SPIRITAHS m NAIROBI
1899- 1999

Digitized by the Internet Archive

in 2012 with funding from

LYRASIS Members and Sloan Foundation

http://archive.org/details/hgmholyghostmissOOgoga

COTHRAI GOGAN CSSp

H* C* 1H

Holy Ghost Mission

THE SPIRITAriS IH NAIROBI
1899- 1999

SPIRITUS - NAIROBI
1998

H. G. M. - Spiritans in Nairobi

Year of Publication: 1998

Cover: A centuries-old Kikuyu prophecy warned the people of a dangerous

serpent to come from the sea. They considered the railine its fulfilment.

Unaware of the prophecy, the Uganda Railway poster-artist unwittingly depicts the

line from the Coast to Mt. Kenya as a snake.

Missionaries too, unaware of the unfortunate insinuation, used the Railway

extensively.

Photos: Cover, pp. 14, 24, 38, 70, courtesy of Kenya Railways
Cover design: Sam Levi Mbuvi Mwangangi

By the same author: Something Else: Poems of Prayer

The Gospel of Brother Gabriel

Tvpesetting and Printing by: Kolbe Press,

P.O. Box 468, LIMURU (Kenya)

CONTENTS

Foreword by Archbishop »

Introduction » 9

Chapter One

St. Austin of the Kikuyu » 13

Chapter Two

A Coffee-Shamba in Kenya » 23

Chapter Three

Holy Family Parish, Nairobi » 38

Chapter Four

African Catholic Mission of St. Peter Claver's » 50

Chapter Five

The Kiambu Mission: Missionaries to the Kikuyu » 69

Chapter Six

Liberation and Education » 88

Chapter Seven

Epilogue » 116

Index of People and Places » 137

Other Sources »> 144

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Archbishop of Nairobi

FOREWORD

As we celebrate the centenary of the founding of this city of
Nairobi, it is well also to remember with gratitude the pioneer mis-
sionaries who established the Catholic Church here practically at
the same time. These were the Spiritan Fathers and Brothers of the
Holy Ghost Congregation. Because of them, the legal name for this
Archdiocese of Nairobi was even for many years H.G.M. - Holy
Ghost Mission. We owe them a debt of remembrance and gratitude.

What is remarkable about this body of men of different nation-
alities, as revealed by their diaries, is that they were generally
ordinary people like ourselves. Yet, they were prepared to put
themselves totally at the service of the Holy Spirit's inspiration and
the direction of their Bishop. We of this generation have entered
into the great and precious harvest for which they laboured so per-
severingly. Our best gratitude will be to imitate their devotion and
obedience.

I therefore, recommend this lively and interesting story of our
Christian forebears: H.G.M. - SPIRITANS IN NAIROBI by Fr. Cothrai
Gogan to all my co-workers - priests, religious, laity, as a means of
giving us a better understanding of what we have inherited, and
facing our ever-growing task with confidence.

+ R.S. Ndingi Mwana 'a Nzeki
Archbishop of Nairobi

30th November 1997
Feast of St. Andrew

EAST AFRICA REGION AND INDIAN OCEAN

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INTRODUCTION

This small work is an attempt to sketch the story of the Holy
Ghost Fathers, now commonly called Spiritans, in what is
now the Archdiocese of Nairobi. It is a history of one reli-
gious society or congregation within one local church. That his-
tory unfolded within the context of the political and social his-
tory of East Africa. It was the century of invasion, occupation,
colonisation, annexation, settlement and plantation by the pow-
ers with which we are all familiar, and even the waging of wars
between these powers, and finally the regaining of Uhuru.

Evangelization does not take place in a vacuum, it has been
said. The social, economic and political situation of evangelized
and evangelizer shape a divine story not only in human lan-
guage but in a particular accent of that language. Many of the
early Spiritans came from the ancient kingdom of Alsace, some-
times part of France, sometimes part of Germany. In general,
their loyalties leaned to France, even though many were legally
German citizens. Besides, it was precisely in the year 1899, when
our story begins, that relations between France and Britain at the
time reached their lowest point. In Uganda some French-born
missionaries had been forced to withdraw. Paradoxically, the
French state to which the Spiritans were loyal passed many anti-
Church laws, even decreeing the dissolution of the Congregation
of the Holy Ghost!

The present Catholic diocese of Nairobi comprises two quite
distinct areas: one urban, the multi-racial capital city of a modern
state; the other, the rural homeland of the Kabete or Karura branch
of the Kikuyu people. The mission was primarily conceived for
the Kikuyu. Being catholic, it had to embrace all.

NOTE ON SOURCES

In accord with the brief given me by my Superior, the principal source
for this sketch of Spiritan history is the Community Journals or Diaries. No
one of these diaries covers the whole period. Even within the periods
covered, there are blanks lasting not only days weeks or months but years
and decades! They are punctuated by the official complaints of visiting
superiors. Many missions, like Limuru, have no record available.

Coverage is also partial from the point of view of the diarists or "jour-
nalists," most of whom follow their own particular bent or interest. Written,
sometimes quite illegibly, in French or English, they are liberally sprinkled
with phrases in Swahili, Latin, Irish or in Kikuyu, where the writer displays
his intimate knowledge of families or places, indigenous trees or plants,
traditional seasons, dances or other customs. Besides religious matters, we
are generously informed on the state of the weather, on the various ill-
nesses of the confreres and treatment thereof, occasionally on world poli-
tics or the result of a football match or a unique hand of cards dealt to a
confrere at Bridge! Mangu is generous with football scores, Kilima Mbogo
gives regular rain-gauge reports, St. Peter Clavers, year after year and day
after day, gives the grim results of Fr. Paddy Fullen's night-long agonies
with Mau Mau condemned to hang.

Fr. James OFlynn intersperses facts with verses and reflections: " I have
sent you to 'reap that in which you did not labour'- a very useful subject of
remembrance for all who may think that the Salvation of Africa has only
begun on their arrival in the Continent. " (Kalimoni, November 1947)

I have, therefore, transcribed or translated substantial sections to give
the reader some idea of these documents more or less inaccessible to the
public at large. Because of the very personal bent of the writers, the stoiy
often revolves around certain individuals. Other workers who toiled in the
same vineyard of the Lord are not caught within the frame of the picture.
The register of persons at the back, drawn with permission from Fr. Henry
Koren's "Spiritan East Africa Memorial 1863-1993" attempts to make up
for this lack.

The next most important source is the General Bulletin of the Congre-
gation which summarises the periodic reports of Regional Superiors to the
Mother House in Paris. Thirdly, there is the Bishop's annual summary re-
port to the Society for the Propagation of the Faith. Books, articles and
papers mentioned were used mostly for background information and inci-
dental details.

I am grateful to all those who helped with this work, making books and
documents available like Fr. de Banville, General Archives CSSp, Fr.
Layden, Irish Province Archives, Mr. and Mrs. Macartney for access to
their library; to Mr. Daniel Kamiri for sharing his boyhood memories,
and also to all those who read and commented on various sections. May
God reward them.

MAP OF KENYA WITH TANA RIVER AND RAILWAY

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SWAHILI WORDS IN TEXT

askari

guard

mabati

corrugated iron

Bab a Mtakatifu

Holy Father

mzee/wazee

elder/s

baraka

blessing

pori

savannah

boma

enclosure

safari

trek

kanzu

gown

shamba

farm

kazi

work

shenzi

heathen

karani

clerk

tembo

palm-wine, home brew

kwa heri

good-bye

SPIRITAN BISHOPS IN NAIROBI 1891-1971

Emile Augustine Allgeyer

John Gerard Neville

John Heffernan

John J. McCarthy

Chapter One
SAINT AUSTIN OF KIKUYU

The beginning of all beauty, Nakusontelon in the Maasai
language, appeared to Ronald O. Preston, an intruding Eng-
lishman, "a bleak, swampy stretch of soppy landscape, de-
void of human habitation of any sort, the resort of wild animals
of every species." It was bisected by a small river called Uaso
Nairobi - cold stream. That was the site of the future capital of
Kenya. Mr. Preston, rail engineer, had supervised the laying of
the "iron snake" from the Indian Ocean. That iron snake had
wound itself 500km across the Makupa Creek from Mombasa
Island, up the escarpment, across the Taru desert, across the
miles and miles of gradually rising scrub and savannah of the
Tsavo region, across rocks and rivers, through the Machakos hills.
Nairobi, mile 325, was reached on May 31st. The Kikuyu raided
the same day. The intruders were evidently not welcome. It was
the year of Our Lord, 1899-

Many more intruders were to thrust themselves uninvited on
that place and people. Passenger trains would be operating by
August, and on Saturday the 12th, a French Catholic bishop, Emile
Allgeyer, was on board with two companions of the Holy Ghost
Fathers. They were Brother Blanchard Dillenseger and Father
Alain Hemery from Bura Catholic Mission in the Taita Hills. As
the great Athi plains began to spread out and the dark-blue Kikuyu
Highlands to fill the horizon, they saw, as Preston had, an im-
mense sea of wild animals: antelope, zebra, wildebeeste fled in
waves from the fiery serpent. Wild-west style cowcatchers swept
the lazier ones aside. Speed 15 m.p.h. They arrived at 6.30 p.m.
after a three-day journey from Voi. Dusk was falling. At over
5000 feet above sea-level, and the month being August, the air

was cool. A few shacks lay about, lost in the vast plain. There
was not one tree. The train could continue towards Kikuyu sta-
tion. The three missionaries set up their tent.

Next morning, early, the Bishop invited as many of the Catho-
lic rail-workers who could be reached to join him for Sunday
Mass. In the evening, he visited them in their quarters and en-
couraged them to send a petition to the Chief Engineer, Mr.
Whitehouse, to request a Catholic church and a house for the
priest who would take charge of it. The rail authorities had al-
ready shown their goodwill by putting a First-Class carriage with
a special luggage van at the disposal of the Bishop. Later, they
would cheerfully have the Reverend Father, fallen ill, delivered
home by trolley. Trains would deliver loads of soil to the new
Mission. With their personal baggage and holy books, they had
brought one hundred coffee seedlings from Bura Mission shamba.
With the Word of God, these evangelists intended to plant other
seeds as well.

Nairobi Camp: early 1900's

14 August: Visit to the Chief Engineer of the Uganda Railway
who promised support for the building of a church in Nairobi. He
invites us to dinner the following evening.

15 August: Assumption of the Blessed Virgin Mary. Mass for the
Feast in a large tent provided by Ali Mishram. Bishop Allgeyer
after Mass announces a big meeting of all Catholics thefolloiving
Sunday after Mass.

In the evening we go to look for a site for a mission-station in
Kikuyu country. The Bishop decides to settle provisionally in the
boma of a chief named Mzundo who appears favourable. It is a
few miles from the station on the bank of the Nairobi river. (Near
Paulines, Riverside Drive).

16 August: We buy a piece of land from the said Mzundo and
Br. Blanch ard plants the first seeds. In the evening we dine with
Mr. Whitehouse, and the Bishop fixes definitively with him a site
for a Catholic church at Nairobi station . (Bishop Allgeyer, a past
pupil of Blackrock College Dublin, spoke fluent English).

This Nairobi site is the future Holy Family parish and cathe-
dral centre, more recently dubbed basilica. It would serve the
multi-racial city community that would grow around that spot.
But Emile Allgeyer's eyes were set further away on the forest-
covered heights. A mission to the Kikuyu had for a long time
been in his mind. His predecessor as Vicar Apostolic, Bishop de
Courmont, had often thought about it; from the summit of Kili-
manjaro, he could see the sister mount Kenya beckoning. But
the enormous difficulty of penetrating inland so far from the
Coast had forced him continually to postpone the attempt.

Following the example of other Christian missionaries, Angli-
cans, Methodists and Lutherans, he established a small mission-
station at Kozi on the Tana River in 1890. Floods destroyed this
mission and the village itself during the long rains, the following
year. The two missionaries left there, being forced to take refuge
in a tree, suffered greatly from exposure. After being rescued,
they died before the year was out. They were two of the thirty
Spiritans who died in East Africa during the decade. In 1892, a
wealthy American explorer did reach the foot of Mount Kenya
by this route, yet because of the enormous difficulties he met in
the area he thought the expedition a failure. In 1894, a Spiritan

land caravan setting out from Mombasa was attacked before it
was two days out and forced to turn back. In mid- 1895, the first
Mill Hill caravan passed by Kikuyu and reached Kampala. The
same year, two other caravans on the same route were cut to
pieces by Maasai and Nandi.

It is worth recalling that in 1862, at the request of. Bishop
Maupoint of Reunion, the Vatican transferred his responsibility
for the whole of Eastern Africa from Somalia to Mozambique,
including all the varied peoples of the interior, to the Holy Ghost
Fathers. (In West Africa they had also been confided the whole
coast from Senegal to Angola). In 1878, the two new vicariates of
West Tanganyika and Nyanza were set up and confided to the
Missionaries of Africa, called "White Fathers" because of their
robes. (Spiritans were "Black Fathers" for the same reason). "We
welcomed joyfully the first Missionaries who arrived and we con-
tinue to extend to them every brotherly assistance," de Courmont,
Bishop wrote to Rome. Very soon again, he handed over the
Vicariate of Dar es Salaam to the Benedictines.

The White Fathers, in their turn, handed over to the Mill Hill
Fathers Eastern Uganda and that part of modern Kenya which
came under the so-called Uganda Protectorate, reaching right up
to the Mau Escarpment. In fact, both White Fathers and Mill Hill
thought Mount Kenya and its people lay within their territory.
Later, the Kikuyu Highlands beyond the Chania River would be
confided to the Consolata Fathers.

In one sense the Kikuyu people on the near side of that same
Chania river were not native to the area. They were the spear-
head of a centuries-long penetration of that massive forest-belt
from the West! These dark-brown pioneers having come to the
edge of their world, the forested plateau, were confronted by a
race of red-skinned men (atune) coming at them in the opposite
direction, invading with their iron snake. For the redskins, the
mutual discovery was unpleasant and bothersome, for the brown
man, catastophic. The primeval story of the Mount Kenya peo-
ples was one of evading such light-skinned people.

Thus the mission to the Kikuyu people found them at the
most critical moment of their history. For not only had they real-
ised that they had come to the edge of their universe, and the

proverb promising ever more land proved false, but these very
last years had wiped out huge sections of the population as a
result of drought, locusts, famine and smallpox. Both land and
food would prove wanting, and even their war-shields.

"18 August: Leaving at 7 a.m. for Kikuyu station and from
there to Fort Smith to visit the District Officer, Mr. Hall, and Mr.
Crawshay, who during the whole day was pleased to accompany us
on our walk through the countryside and to give us all the informa-
tion we desired. From Fort Smith the Bishop wrote a long letter to the
Mother House on Kikuyuland; he is concerned to have established a
reasonably well-defined western boundary to the areas his Holy Ghost
Fathers and Bishop Hanlon 's Mill Hill Fathers were to serve.

19 August: Early in the morning, departure for Nairobi. The
Bishop made the trip from Fort Smith to Nairobi on foot to visit in
more detail the Kikuyu countryside. On the way back, we visit Br.
Blanchard's little garden, and one can see with pleasure that the
seeds are beginning to germinate.

20 August: Thirteenth Sunday after Pentecost. Feast of St.
Joachim. Mass is in a large room put at our disposal and prepared

by a few Goans. Fr. Hemery sprinkles the people with holy water,
the Bishop makes a speech to those who have come in quite good
numbers. (130 people, mostly of Goan origin, at that time Portu-
guese citizens, with a few British, Indian and one Mauritian). The
Mass begins at 8.30 sharp, and during it the Goans perform sev-
eral pieces of music. Some receive Communion. After Mass, a small
meeting with the principal Goan people. In the afternoon at 4, big
meeting presided over by the Bishop. The Goans undertake to sub-
scribe for the church and to present a petition to Mr. Whitehouse.
Later, the Bishop receives in his tent a visit from Mr. Whitehouse,
his wife and his brother, and gives an account of the meeting to
the Chief Engineer who promises to do his utmost, so that the Catho-
lics may have a church in Nairobi as soon as possible.

21 August: Depanure of Bishop for the Coast, and ofFr. Hemery
for Bura. Br. Blanch ard remained behind to build a temporary
house. " Bishop Allgeyer's letter was already on its way to the
Spiritan Mother House in Paris. The Superior General at the time
was Bishop Alexandre Le Roy who had formerly worked in Kili-
manjaro, Mombasa and Malindi. The date: 18 August 1899-

"This is my first letter from Kikuyu country. Ah! Kikuyu
land! We had talked about it so much that at last we had
indeed to go there and to start something.
Kikuyu land (le Kikouyou) is without qualification a mag-
nificent country, very healthy, the healthiest of all East Af-
rica, according to what all the Europeans say, and it is our
own experience. The population is dense and numerous,
about 300,000 inhabitants, and in spite of what people have
said about their ferocity, during the times when caravan
carriers stole from them shamelessly, and when the sol-
diers pitilessly harried them with continued attacks, the
people living there seem gentle, affable, and are in no way
given to making trouble for Europeans, much less for
missionaries, who have come only to teach them and to do
them good. I myself have the proof since the two weeks I
have spent among them, living as it were their life, being
initiated in their customs. Among most other peoples, my
appearance in a village was the signal for people to flee in
every direction, with women displaying all kinds of ges-
tures, and loud shrieks from the children. Here, it is quite
the contrary. At my first visit to the headman of the area,
people gathered around me in a way I had never experi-
enced before: the men came and staightforwardly shook
my hand, and all the women wanted to do the same; I
reserved that honour for some of them who had a regal
bearing. (Remark that it was quite uncommon for a French
cleric of the time to shake hands with a woman). The chil-
dren came and went, dodging to every side around me,
some pulling my shoe-laces, some pulling my socks, some
determined to sit on my knees, to have the pleasure of
pulling my beard and to examine if everything in me, nose,
ears and eyes, were the same as on their own dark faces.

We can have there for all our missionaries in the Vicariate a
first class sanatorium, where they can come by train with-
out cost. What a great advantage!"
Bishop Allgeyer obviously appreciated the friendliness of the
people. However, he was unaware that he had already offended.
He had broken one fundamental rule in the purchase of land: no
individual may sell land without consulting the elders of the vil-
lage. Second, Kikuyus never recognised individual ruling chiefs,

and those who called themselves chiefs were collaborators of
the invader. Third, all those he had made friends with, Chief
Engineer Whitehouse and his wife, Railhead Engineer Preston,
Lion-killer and Engineer Patterson and all their workers, Police-
Inspector Moore with whom Fr. Hemery stayed - not one of
them was considered a friend by the Kikuyu people in general.
Dr. Hinde and Mr. Ainsworth with whom the Fathers became
quite friendly, their collaborator Capt. Meinertzhagen, consid-
ered stock-raiding and massacre as acceptable means to impose
the rule of Law! Mr. Hall, the District Officer, called by the Kikuyu
Wanyahoro, smooth-tongued, untrustworthy person, who had
received the Bishop so politely, had written to his father a few
years before that the only solution for the Kikuyu was "to wipe
them out; and I should be only too delighted to do so."

In 1896, the same Mr. Hall had settled three English families in
the heart of the country at Murang'a, renaming it after himself
Fort Hall! So the Kikuyu who had progressively but peacefully
settled the territories of the original pygmy, Athi and Dorobo
forest-dwellers, keeping traditional names of places, refraining
from hunting, must now be prepared in their turn to be settled
by the Red Strangers, who claimed all uncultivated land as the
property of their Queen 4000 miles away!

Paradoxically, these very strangers who had initially come to
these parts to destroy the slave-trade in East Africa would now
reduce to a Tsarist-type serfdom, knout included, the freedom-
loving Kikuyu who by some miracle had virtually been untouched
by it. Our Spiritan diarist could complain to the pages of his
journal: "Poor people, and you haven't seen the end of it yet. " A
whole people had been beggared.

Yes, the children had climbed up on the Bishop's knee, but it
would take more than that to convince a whole populace that
you were different. "Gutiri muthungu na mubia," the saying would
go, "Planter and priest are the same."

A Journal entry reads: "Mr. Ainsworth has allowed moving the
camp of the sick closer to the Mission so that ive can take care of
them and baptize the dying. " These were mostly smallpox pa-
tients. One of the traders had tried to force them into the forest.
Their own people were not above leaving them out on the hy-

ena trails. Perhaps people might begin to realise that Mon Pere
was different.

1 1 September: Visits to some Goans and to Mr. Patterson, Rail-
way Engineer, from whom we obtain some planks to make doors
and windows for the temporary hut.

12 September: We go looking for some corrugated sheets to roof
the temporary house; and also some loads of rice to pay the local
workers who are plastering our hut with mud.

13 September: Visit to the great chief of the Maasai, Lenana,
accompanied by Mr. Patterson. (Lenana and his father had man-
aged the red menace more skilfully than their brothers and ri-
vals, the Kikuyu).

14 September: During the whole day, we work at putting up the
roof of the house. The locals plaster inside. "

Fr. Hemery, now returned from Bura, has also visited Mr. Ains-
worth, Vice-Commissioner of the Province, the magistrate of Nai-
robi, several engineers, and two captains of the Railway. Every-
where excellent reception.

17 September: Afternoon, Father, Brother and "children" go
for a walk towards the fields to chase away the monkeys who are
starting to steal our potatoes. There seem to be quite a lot of them
in the neighbourhood.

18 September: Visit to Mr. Patterson who is to leave for Mombasa,
and from there to England by the French mail boat. The Indians
offer him a beautiful engraved silver bowl for having delivered
them from two man-eating lions in the Tsavo neighbourhood. (Our
diarist does not mention the long epic poem they had composed
in his honour. The lions had killed twenty-four rail-workers and
scores of local people). After this very touching ceremony, the
champagne flowed abundantly. In the evening, dinner offered by
Dr. Brook in honour of the same Mr. Patterson brought together
nearly all the Europeans in Nairobi. Nineteen of them. Songs.
Toasts. Nothing was missing at the celebration.

Mr Patterson also gave me a present of a good camp-bed, a
sofa, and four loads of rice.

20 September: Walk through the countryside. It seems quite well-
populated.

21 September: Visits to several Engineers, Mr. Wilby, Mr.
Eastwood, to Captains Tompkins and Foley and to several Goans.
Then to Dr. Brook who brings me to see the sick in the hospital.
The temporary house being nearly complete except for doors
and windows, Br. Blanchard begins to transplant the vegeta-
bles in the garden. The drought continues, which gives him dou-
ble work to do.

22 September: While in the garden, we learn that Nairobi mar-
ket went on fire during the night- all stalls have been burnt down.
"Siafu" soldier-ants are coming to disturb us at every moment dur-
ing the night.

23 September: No news from the Coast, nor of the materials
asked for to finish the house.

Nearly every day, the chief Mzundo supplies us with some mut-
ton and cows' milk in exchange for a little tea.
Evening. Supper with Dr. Brook.

24 September: Eighteenth Sunday after Pentecost . Our Lady of
Ransom. Mass in a big room in Nairobi.

After lunch with Mr. MacCallum, return to the Mission.

Afternoon walk through the country. On the way back, Br.
Blanchard passes by the camp for those with smallpox and bap-
tizes one child in danger of death.

25 September: Mass inside the house. "

The report to the Mother House reads: "The mission-station
was founded. Bishop Allgeyer has given the name Simonisdale
to the place in memory of (his friend) Canon Simonis. He has
put the station under the patronage of St. Augustine or, as is said
in English, St. Austin, Apostle of England."

Since the foundation, Fr. Hemery has been able to baptise 80
children in danger of death. In the garden already there are grow-
ing every kind of vegetable: cabbages, potatoes, lettuce, onions,
radishes, etc.

So began St. Austin of Kikuyu - St. Augustin du Kikouyou.

■9

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Chapter Two

A COFFEE-SHAMBA IN KENYA

1899-1918

We had a farm in Africa, at the foot of the Ngong Hills. We
grew coffee on our farm. We had over a thousand acres
of land, and had then got much spare land besides the
coffee-plantation. So Karen Blixen might have written about St.
Austin's a decade later. She describes her visit there:

"On Christmas night while I was in Africa, I used to drive over
to the French Mission to hear the Midnight Mass. As you drove
through the plantation, you heard the chiming of the Mission
bell a long way off in the clear warm air. A crowd of happy,
lively people were at the place round the church when you ar-
rived, the French and Italian shopkeepers of Nairobi with their
families had come out, the nuns from the convent-school were
present, and the African congregation swarmed in gay clothes.

"The Fathers had planned and built their Church themselves
with the assistance of their African congregation, and they were
with reason very proud of it. There was here a fine grey Church
with a bell-tower on it; it was laid out on a broad courtyard,
above terraces and stairs, in the midst of their coffee-plantation,
which was the oldest in the Colony and very skilfully run."

The oldest? Not exactly. Coffee had grown wild in the forests
of Kenya as in Ethiopia before time was counted. The first at-
tempt to cultivate coffee was made by the Scottish Mission (PCEA)
at Kibwezi. Unfortunately, the attempted mission was a failure,
and the coffee was left to run wild. Holy Ghost Fathers in Bura
brought coffee from their Kilimanjaro mission in 1895. The plan-
tations, though, were periodically destroyed by pests. Yet the
same Mocha coffee, strains from Aden and Reunion mixed, flour-

ished in the highlands, so much so that the majority of coffee
plantations started in the first decade were planted with seed
from St. Austin's. Only after half a century could a competitor be
found.

Starting with the 100 seedlings brought in 1899, 300 more in
1900, 5000 in 1904, 15,000 in 1910, the number grew to a grand
total of 52,000 in 1914. By then many first prizes had been awarded
in Nairobi Show and in Nakuru. A transferred official could say:
"As regards growth, healthiness and bearing qualities, I have never
seen it surpassed in any part of the West Indies."

Water-mills were constructed with a dynamo, irrigation canals
dug, coffee machinery imported from France. As Bishop Neville
relates: "The berries were plucked, pulped, cured, dried, roasted,
ground and brewed. The first cup of Kenya coffee was ready for
the test. Had the Mocha coffee preserved its old qualities in its
new surroundings? That was the question which Fathers Hemery
and Tom Burke and Brother Solanus asked each other. The cup

Fr. Tom Burke, Brs. Lucien, Timothy, Martial and workers, with the
coffee-crop picked at St. Austin's, 22 November 1905

was passed around, each taking a sip. Again and again it went
around. With eyes sparkling with delight, each gave the ver-
dict:'It is the best coffee we have ever tasted.'" The experiment
was a success. In 1906 the coffee appeared tinned in a Nairobi
shop, labelled 'French Mission Coffee,' and was soon being ex-
ported to France.

Success brought the crowds. Visitors, day in, day out. Some
seeking advice. Some taking photographs. Planters, Agricultural
officials, tourists, explorers, hunters, diplomats, ministers of state,
royalty; the Aga Khan, the millionaire MacMillans from Donyo
Sabuk, the famous or infamous Captain Grogan; on Pentecost
Day, 1909, ex-President Theodore Roosevelt of the USA inter-
rupted his hunting expedition to come and see for himself. At a
later date, a Parliamentary commission from London visited the
Mission to see the 'mother coffee trees' of the country. For a
different reason, quite often, the Bessler family came to stay Sat-
urday overnight in order to receive Communion at Sunday morn-
ing Mass. The first motor-car drove in just before Christmas, 1906.

There are times of great beauty on a coffee-farm, our Danish
visitor tells us. But the Spiritan Brothers, especially Solanus and
Martial, added beauty to beauty. Lilac, jacaranda, gum tree, pine,
cypress, cedar, cassuarina. wattle, a unique bamboo, mingled
with the indigenous forest. Fruit trees also of many kinds mango,
loquat, guava, custard apple, peach. In 1910 alone, 9000 trees
were added. There were flowers and flowering shrubs too, shady
arbours and avenues, with streams, bridges, waterfalls. Some of
the Goan community would come to early Mass and spend the
day picnicking. Sometimes it seemed as if the whole of Nairobi
poured in on a Sunday afternoon, fishing, hunting or lazing un-
der the trees. Sometimes, the mission-residence itself, or more
often the kitchen, seemed to be taken over.

The farmyard and stables and workshops were another show-
piece. Hens and chickens, ducks, geese, pigs and piglets, cattle
producing milk and cheese, draught oxen, sheep and goats, but
most prized of all, the foal Kikuyu and its mother Fariji. And
what consternation when tragedy struck the beloved Fariji.

After Mass we heard an unusual sound from the stable. We
open, and there before us! Fariji our race-horse, the very one about

whom every man in a hat in Nairobi asks about, much more than
about P.P. or curate, Fariji who was crowned at the race-meet-
ings, who carried a bishop, Fariji the honour of the monks, the
admired of the Wakikuyu, the terror of passers-by, the devourer of
space, Fariji, the 'njamba', hero par excellence, Nessus the centaur,
half-horse half-man: she is there, four hooves in the air, struggling
with some atrocious pain, a pain without name. "

Capable of enriching in one day her owner. She is brought out,
walked, rubbed, massaged, given cod liver oil, an enema pumped
in with soap. Effect nil. The pain is without remedy. Her time has
come. And there she is, staggering, falling, collapsing, collapsing
in the very middle of the road at the entrance to the garden, the
very spot where every day at evening, after a good fill of grass and
hay, she came to contemplate so proudly, nostrils in the breeze,
ears cocked, hamstrings tensed, the tail slightly drawn in as if to
let pass something fragrant and mellifluous. And now, she is no
more. "

This garden of Eden also had its less welcome visitors: that
tiny worm in a beloved horse, a leopard that carried off the
Father's dog from his doorstep, baboons who stole his potatoes,
snails who invaded the garden, a full hunt on horseback that
trampled the young coffee, Maasai who stole cattle, locusts for
which the only remedy was prayer. The unfortunate zebra who
strayed into the compound and thence, by way of the kitchen,
onto the Fathers' supper table was certainly more welcome.

Cardinal Hinsley, who over two years had visited officially
most missions in East, Central and West Africa as Apostolic Del-
egate from Rome in the twenties, said: "The best organised mis-
sion, materially and spiritually, that I have met in my visitation, is
that of St. Austin's, Nairobi." "A little Arcadia," said Bishop Neville,
"with its schools, workshops and churches, a Mission full of happy
homes." Fr. Zielenbach, official visitor from the Mother House
sealed all with his approval.

Yet, in the opinion of many later commentators, the mission-
ary project of the Holy Ghost Fathers had been a failure! Success
had spoiled the main purpose: the evangelization of the Kikuyu
people!

To one like the author who has experienced at close quarters
over the past twenty years the vibrant Christianity of the Kikuyu

Church, the lively congregations, the dedicated lay leadership,
the ardent church-choirs, the enthusiastic clergy, the joyful
sisterhoods, the deep spirituality and apostolic vigour of many of
its believers, the self-sacrifice of its catechists, the generosity of
the Catholic people of Kiambu, it comes as a surprise to learn
that the Spiritan missionary project among them was a failure.

Yet, the painstaking and fair-minded scholar, Dr. John Antony
Kieran, devotes the 426 pages of his thesis to trying to under-
stand why the heroic efforts of so many devoted missionaries
should have been a failure. Failure is assumed. He was writing in
the early nineteen sixties, though concerned especially with the
time before 1914. The Holy Ghost Fathers are remembered he
says, for their schools and their coffee.

Fr. Peadar Kelly, Principal Superior, writing to the Mother House
in 1953 laments: "In 50 years not more than 3000 people have
been baptised in Kikuyu." Remember that before 1899, the Mill
Hill Fathers had already 2000 catechumens, handed over by the
White Fathers, not to speak of a host of martyrs in heaven. Bishop
Neville who headed the whole Vicariate from 1913, spoke of a
ten year barrier of indifference, distrust or hostility. It turned out
to be a very long ten years. "Spiritually moribund," someone else
said. Fr. Cayzac speaks of the spiritual failure of mission. Fr. Kelly
says of St. Austin's: "Though adjoining the Kikuyu reserve, its
influence was nil." He adds: "Among a people whose daily cry is
for more land, the biggest hindrance to the spread of the Gospel
was that we were coffee-growers."

St. Austin's was modelled on Bagamoyo Christian village. This
was where the sun-dried remains of Livingstone were brought
and coffined in 1873. It should be recalled that the Holy Ghost
Fathers had been called initially to East Africa by three Reunion
diocesan priests who were trying to cope with those who had
escaped being sold into slavery in Zanzibar. The priests advised
their Bishop Fava to hand over the work to a religious order,
preferably the Spiritans, whose students they had been in Paris.
It had been estimated by Livingstone that for every captive of-
fered for sale in Zanzibar market fifty other people had died. A
holocaust of half a million people per year in Central Africa. Yet
even of those who reached Zanzibar, some were too ill or weak
or young to be considered by the Arab trader from Oman. With

funds collected in Europe, the Fathers paid for the release of
these captives. They thus escaped being sold into slavery, but
how find the way home now, a 1000 miles away in the forests
around the great Lakes? All were taken into fosterage, educated,
trained, invited to accept the faith of their liberators. Christian
families would grow up, craftsmen and catechists be trained. These
families would be the centre-point of missionary expansion.

Bishop Le Roy had always advised, when seeking a new site,
to choose a well-populated area where one would be welcome,
a site large enough to allow the erection of buildings and include
land for the settlement of young families. These young liberated
families would accompany the pioneer missionary, settle close
to him, and form the nucleus of a model Christian village. This
ready-made Christian village was delivered on site and was ex-
pected to grow by intermarriage with its indigenous neighbours.
These were the 'enfants de Boura,' 'children of the Mission,' '-
Swahili Christians' we hear about and who had accompanied the
missionaries from the beginning. One year after arrival, the first
Kikuyu adult is baptised Maria and marries one of our "children,"
Florent. The system seemed to work.

Brother Solanus Zipper, mentioned earlier, arrived in Novem-
ber 1899, even though his attempt to get a free ride on the train
had failed. He had already spent two years in Tununguo, near
Morogoro; then ten years building up the mission-complex in
Bura. He would become the mainstay of St. Austin's over the
next 30 years. He also brought a letter from the Bishop urging
the Fathers to go ahead with a permanent settlement. (It was not
however till 1902 that the Vatican decreed explicitly that the
Kedong Valley, the Aberdare range, and the Laikipia Escarpment
would be the western boundary of their charge.)

In September 1899, Brother Blanchard had visited Kinyanjui,
"a very wealthy and powerful chief in the neighbourhood."
Kinyanjui had invited the missionaries to stay with him and of-
fered houses, fields and workmen. He even gave Brother a gift
of a sheep. In November, Blanchard and Solanus visit him again.
He is willing to give them some land. After Christmas, they re-
turn with Fr. Hemery and show Kinyanjui the land they would
like as their definitive location. It is about a mile along the river

from their temporary house. He agrees to go with them straighta-
way to Mr. Ainsworth and sign the contract of purchase. It is
really a gift. They give him five sacks of rice.

Several years before this, Kinyanjui as a young man had saved
the life of an Englishman near Fort Smith at Kabete. For this the
British always remained grateful to him and named him "Chief."
He did not go back on his initial kindness to the Spiritans and
testified before a British Government Commission investigating
settler abuses in the twenties. "Not every white man has been the
friend of the Kikuyu. All have not been like our neighbours, the
'mapadre' of St. Austin's Mission. They helped us in the time of
the famine; they were good to us in the time of smallpox. Our
people living on their land are happy, for whatever they have
taken from us they have given us compensation." In spite of
reporting that he was spoken to by Ngai in St. Austin's chapel,
and called by name, he himself was never baptised, though sev-
eral of his offspring were.

The Spiritans had celebrated their first Nairobi Christmas with
a well-attended Midnight Mass. New Year's Eve had brought many
good wishes, even cakes. Our diarist admonishes himself in Latin:
Vive quasi semper moriturus - live as if always about to die.

January 1, 1900: Circumcision of Our Lord. Early in the morn-
ing, I take off for Nairobi to hear the confession of some Catholics.
At 8.30, Mass with singing and accompaniment on the harmo-
nium. There are many Communions.

As Brother Blanch ard has a sore foot, and is not able to come
to attend the service, he makes up for it in the evening by visiting
the sick camp. He baptises four children who are in danger of
death. (Early in November, they had brought people to the Rail-
way Hospital for vaccination. But it seems to have been too late
for some.)

January 2, 1900: After lunch, visit to our plot to measure it. It is
900 metres long and 200 broad. Tomorrow, we'll start to clear
#.(This is the future St. Austin's).

January 4-6, 1900: Work at the definitive location. Ten women
cut the undergrowth, another ten carry stones for the temporary
house. All under the direction of Brother Solanus. Br Blanchard
with four men starts a new garden at the same place.

January 6, 1900: Epiphany of the Lord. Celebration of the Feast
at the Mission, as most of the Catholics are working to-day. It's not
worthwhile going down to Nairobi for it.

January 7,1900: Sunday Mass in town. Being caught by rain,
we are late getting back to the Mission.

January 8-9,1900: Work all day at our permanent location.
Every day lunch is brought up there to Br. Solanus so that, being
there all the time, he can speed up the operations. Br. Blanchard
pays a visit to the sick camp and there baptises seven children in
danger of death. The dry season is turning to rain.

January 10, 1900: Rain all day.

January 11,1900: Received a letter from Fr. Leconte in Bum.
Rain. (The year 1900 was to be one of the wettest for a long
time, after a decade of droughts).

January 15-16, 1900: Work at the Mission. Brother Solanus on
the house and Blanchard in the garden.

January 18, 1900: Visit of Brother Blanchard to the Maasai
kraal where the great Maasai chief resides Lenana . On returning
by way of the sick camp he baptises four children in danger of
death.

" We continue to supply vegetables to the officials of the Railway. "

Four months later, work still continues on the house. All their
clay bricks have been destroyed by rain. They continue with
stone.

Month of May - Month of Mary 1, 1900: We transfer to the new
site: May Mary bless the new location and those who will live there. It
was not very easy to transfer all our stuff. The Kikuyus don 7 want to
work any more. Nor have we been able to engage any workers from
Nairobi.

May 6-13, 1900: The whole week long, work at the Mission to

finish our house. Still no fitting place to celebrate the Holy Mass.

We are living under canvas. Sunday Mass was of course celebrated

in Nairobi. In the afternoon, time off to go fishing in the Nairobi

River.

May 13-20, 1900: All the week, work at the Mission. Some are
finishing off the two rooms, the others clear the bush from the
garden.

May 21, 1900: Church furnishings arrive in boxes by rail.

May 27,1900: Two rooms are now ready. The Maasai have
again tried to steal our mule.

May 28,1900: St. Austin of Canterbury, Patronal Feast of the
Mission. Seeing how poorly we are installed, no great solemnity .

May 29-30, 1900: Work at the Mission: some clearing land, oth-
ers building a third room.

May 31, 1900: End of the month of Mary.

fune 1, 1900: Pentecost Sunday . Service at Nairobi. Afternoon:
Ball-game and Fishing.

fune 5, 1900: Visit to some Kikuyu villages.

fune 22,1900: We start building a house for the "children of
the Mission."

fune 24,1900: Sunday. Br. Solanus catches some fish.

fune 25, 1900: Another room ready.

fune 26,1900: We hear that Mr. Ryall, Superintendent of Po-
lice, has been killed and eaten by a lion.

fune 28,1900: Visit to Nairobi to buy food. The house for the
"children" going ahead rapidly.

fuly 4, 1900: Brother Solanus attends horse and mule races.

fuly 5-7: Work at the Mission. Snails continue to devour every-
thing in the garden. Weather very cloudy and cold.

fuly 9, 1900: Gift of a small ciboriumfrom Zanzibar.

fuly 15, 1900: Sunday Mass at the Mission because of rain all
day. (Priest cannot get there. People cannot get there.)

We hear that Nandi are in revolt and pillaging all caravans to
the lake.

fuly 30-31,1900: Planting potatoes.

August 1, 1900: Visit to the District Engineer to thank him for
timbers sent by him.

August 5-12, 1900: Clearing ground and planting cabbage and
kohlrabi. Brother Solanus will attend the spiritual retreat at Bagamoyo.
Wine has arrived. Permission from Mr. Bent to use the Institute for
Mass every Sunday from 8 till 930 a.m.. Plenty of space and chairs.

August 13, 1900: Seven White Fathers arrive at midnight. They
cannot continue to Uganda because of Nandi revolt.

Brother visits pori. Plenty of meat to eat.

August 29, 1900: Derailment delays Brother's departure by train.
Caravan route still blocked by Nandi.

September 2: Drought killing everything. Canal not working.
September 7, 1900: Two more rooms added.
September 16,1900: Fever. Father cannot go to Nairobi for
Sunday Mass.

September 29, 1900: Baptism of first adult Kikuyu. Marries one
of our children, Florent. Let's hope others will follow.

October 1, 1900: Plastering two rooms.

October 7, 1900: Take train for Mombasa at 6 a.m. and arrive
next morning at 6 a.m.. (Trains are now running at night.)

October 9,1900: Depart Mombasa with Brother Blanch ard, re-
turning to Kikuyu from leave. He has brought seeds and cuttings
from France. At Changamwe station, Fr. Puel gives some mango
trees.

October 10,1900: Br. Solanus's abscess has burst at last. The
construction of the Mission continues. We have a new mason,
Paul, a child of Burn Mission.

October 28, 1900: A Salvation Army commissioner atteiids Sun-
day Mass as there is no Protestant service in Nairobi.

October 29, 1900: The Traffic Manager gives me two third-class
carriages to send seventy porters to the White Fathers stranded up
the line. Nandi still in revolt.

October 31,1900: Heavy rain all day. Departure for Makindu
where the Catholics there have called me for All Souls Day.

November 2,1900: Service at Makindu. There are fifty Catho-
lics present.

November 4,1900: Mr. Ainsworth, Vice Consul, returns from
Europe.

November 7,1900: Another room is ready, and in a few days
Br. Solanus can occupy it.

The garden is now producing new vegetables thanks to the
abundant rains and the persevering activity of Br. Blanchard. The
trees brought from Europe are doing well. The same goes for the
100 coffee-trees from Bura.

November 23: The altar is placed in the provisional chapel.

November 28, 1900: Arrival ofFr. Muller He is to serve Nairobi.

November 29-30: Visiting different villages.

December 3-5, 1900: Visits to local centres to install catechism
classes. Continuous rain makes it very difficult.

December 10,1900: The Goans wishing to have Mass of St.
Francis Xavier, Fr. Muller goes to Nairobi to celebrate at the Insti-
tute at 8 in the morning.

December 12,1900: We finish the "House of Parliament" in
stone. Inauguration to-morrow.

December 24, 1900: At midnight, Solemn Mass at the Institute.
Numerous congregation. Some receive communion. After Mass,
"Adeste" sung in harmony.

December 31, 1900: At the Institute, Grand Entertainment and
Dance to close the century. We decline the invitation.
End of the Year 1900.
Declina a malo-Fac Bonum
Turn from evil - Do good.

Fr. Alain Hemery CSSp, who has recorded the early days of
the Mission for us, was then just under thirty years of age. He
has, since his arrival, secured a large plot of land and organised
the building of a stone house and the laying out of a garden; he
has organised catechism classes for children, has secured food to
feed the starving, has organised a Christian community in the
nascent Nairobi, has visited the sick, and buried the dead. What
he does not mention is that he has been studying the Kikuyu
language, and in a few months he will receive the proofs of his
book, "Handbook of the Kikuyu Language," just over one year
after his arrival. "If we only knew their language," he had con-
fided to his diary. Because of him, we are told, the word mubia
= Mon Pere, entered the Kikuyu language. Before his tranfer to
Zanzibar in 1903, he will also have translated Bishop Le Roy's
catechism into Kikuyu. "Up to us his successors, Fr. Cayzac says,
to use and to continue seriously the evangelization of this beau-
tiful country, the pearl of Africa." His dedication is doubly admi-
rable when we consider that he was literally snatched from his
Bura Mission by the Bishop at Voi when the original appointee,
Jean Ball, took ill and returned to Mombasa.

The two-storey mission residence which we see to-day was
built in 1911. The 1900 house served the Spiritans well and their
many guests, missionaries passing through or taking a rest, Mill

Hill, Consolata, Missionaries of Africa, CSSp, personal friends. It
was demolished to make room for our present church. New,
very deep foundations were dug right down to the rock and the
foundation stone was laid and blessed by Fr. Louis Bernhard on
April 20 1913. To fix the date for posterity, an assortment of coins
and medals were wrapped in the current issue of the East African
Standard, put in a bottle and buried underneath. Appropriately,
at the same time, a new water-driven mechanical system in the
coffee factory was also blessed and set in motion "to the admira-
tion of all." It will soon be harnessed to a dynamo to provide
electricity.

Bishop Allgeyer is now ill and ready to resign. The new church
will be opened and blessed by his successor, Bishop John Neville,
its timber and stone drawn from the Mission itself and crafted by
Spiritan Brothers and their apprentices. The outstanding quality
of their work is still evident today.

Laying and Blessing of Foundation-stone of St. Austin's, 20 April 1913

St. Austin's Homestead had also grown from the "Children's"
house of 1900. By 1907, five hundred families were established
on the Mission land, "so many annexes of our own family " -
"Father's children." At the same time, 150 children attend cat-
echism at three schools on the property. In 1913, a long report to
the Mother House gives us the broad picture:

"The different Christian villages are built up on terraces on the
slopes facing the Mission, according to the different tribes which
comprise them: here Kikuyu, there Swahili (from the Coast), there
Kavirondo (Luo from Victoria-Nyanza), the Wachaga (from Kili-
manjaro), the Nandi (from up the railway line), the Baganda
(from Uganda).

"The Kikuyus are native to the country. They comprise fifteen
good families, gathered in a pretty village with round huts, fol-
lowing the fashion of the country. The spirit of these Christians is
excellent. Next to them are the Swahili, come for the most part
from our orphanages on the Coast. They are good Christians and
render precious services, whether in church with the knowledge
of singing and ceremonies they have, or in the workshops by
their skill in different crafts. Add to these, representatives of half
a dozen tribes, that gives us a Christian people which does not
lack variety.

"Instruction poses a special difficulty. To Kikuyus, we speak
Kikuyu, nothing more natural. With the mass of incomers, we
use Swahili, which has become the language of relations be-
tween the different tribes. And if most of the missionaries find no
difficulty in speaking it correctly, the same does not go for the
locals who often know it very poorly and keep no account of the
rules of agreement laid down so knowledgeably by Reverend
Father Sacleux CSSp.

"For the evangelization of the pagans, we still find ourselves
before two very distinct categories: Kikuyus and strangers
(etrangers). To reach the former, we have first the dispensary
and hospital, confided to the Sisters of St. Joseph of Cluny, and
then, visits in the villages. It is a most thankless operation, for
these visits fail to produce the result which the missionary would
like to register at once. But they have their undeniable utility, for
they keep up good relations between the population and the

Mission, they facilitate access to the sick, dying and prepare the
ground for the future. The two Kikuyu catechists, most devoted
and always on the job, help us in this work. Among the
catechumens, we always have some young men and women
who increase bit by bit the number of Christian families in the
Kikuyu village. (Remember not much more than fifteen out of
five hundred.) Much different are the incomers, the strangers:
Kavirondo, Wachaga, etc. They come all by themselves to the
Mission, and show a great ardour for instruction."

Thirteen years of St. Austin's journal record periodically the
reluctance of the Kikuyu to be evangelized, with prayers and
groans interspersed: "What a deplorable ministry. (Triste minist-
ere!) Our work is an illusion! They attend only if chased after. It is
likefohn the Baptist crying out in the desert. " When Mass is said
for the first time in Kiambu: "Everything makes us hope that these
tenacious pagans, proud and independent, once conquered by
grace, will become faithful Christians. "

We hope that these seven or eight young men, all from neigh-
bouring villages may receive the good seed and become the first
fruits of the Church of Kikuyu, but still more, that they may spread
the good word at home and give at last the push which we wait for
so impatiently. " "Oh! when will come the moment of grace. "

St. Austin's had three types of school: in primary school, sim-
ple literacy was aimed at in the vernacular; in technical school,
masonry, carpentry and gardening were taught with a Govern-
ment grant and exam; thirdly, a primary school was run by St.
Joseph of Cluny Sisters, exclusively for non-Africans. The volun-
teer teacher, Miss Foxley, a recent convert, taught school in Riruta,
while living in what was to become St. John the Baptist mission.

The 1914-18 war now intervened. "An immense disaster" our
diarist, Fr. Bernhard, says, not only for the world at large, but for
the Mission. Many missionaries were called up, others volun-
teered as chaplains, others were interned as enemy aliens, a hun-
dred skilled workmen were pressed into the Armed Forces. The
volunteer architect of St. Austin's, a friendly Protestant, Stanley
I.D. Curnow, died in the Tanganyika campaign. St. Austin's has
its own little war when on New Year's Day, 1915, a football
match between Kikuyu and Kavirondo turns into a pitched bat-

tie! Worse news for the Homestead was the projected law, mooted
ten years before, to reduce the legal number of families on any
farm to five. In the new church, a subscription among African
Christians puts in a stained-glass window of St. Peter Claver. The
Irish put St. Patrick. Craftsmen continue to show their skill with a
beautifully worked timber high altar. It bears the crest of the
Holy Ghost Congregation. Gangaranu, a Hindu, presented a beau-
tiful carpet.

Coffee is still being planted. In 1915, large new nurseries are
laid out. In 1917, 10,000 coffee-trees are planted. But 1918 brought
disaster. No harvest. Trees sucked dry by aphides ("thrips").

Chapter Three

HOLY FAMILY PARISH, NAIROBI

(1899-1918)

Knock it down! the official said. "I don't understand. What
do you mean?" the French priest replied. Alphonse Kuhn
CSSp, missionary and master-builder, had just completed
his assignment: a church and a residence for the new parish of
Nairobi. No one had complained of the beautiful cathedral on
Zanzibar Island or the fine stone church which towered up be-
hind him now. What could be wrong with the new Fathers' house?

1. View of Nairobi about 19 10 from Upper Hill shows Holy Family Church
among trees, school, convent and residence.

2. Inset: a later photograph of Holy Family Church.

He looked blankly again at the English official barking at him
and repeated, for his command of the language was not great:

"Monsieur, I am not strong in English, I do not understand."

"Demolir.... Demolish.... Knock it down." The official gestured
with his file of papers. "You have broken all the regulations."
The year was 1907, the date July 31st. And it had taken only two
months to build!

It was eight years since the first three Holy Ghost Fathers had
set up their tent not very far from the building site in the camp-
site, to which all new arrivals used to be directed. The "Waswa-
hili" Christians who had got off the train with them helped them
light a fire, set up their tents, and prepare a meal. Night with its
mystery surrounded them, and the scattered lights and camp-
fires around them hid the dismal huts and sheds about them, yet
emphasised the great dark mass of the nearby Kikuyu forest to
the North. They believed that they had been called by the Lord
Jesus Christ to make His name known to the Kikuyu people. But
the Lord would surprise these "missionaries of Kikuyu" by rais-
ing up another people, which they would call together and serve:
the people of Nairobi. Already, the rumour had spread among
the Catholics in the nearby staff-quarters: Sunday Mass at the
railway station tomorrow morning.

As the morning brightened, they gathered expectantly. Some-
one had swept out one of the sheds near the railway line. A table
was put against the wall. The Bishop's box is opened. A cloth
laid. Candles lit. "Introibo ad altare Dei, " the Bishop intoned, "I
will go to the altar of God, the God who gives joy to my youth."
It was the Twelfth Sunday after Pentecost. Father Hemery read
the gospel: "Beati oculi qui vident quae vos videtis- Blessed are
the eyes, which see what you see." Jesus Christ had come to lay
claim to the Kikuyu, but those who were now receiving Him and
His blessing were all strangers and foreigners. Bishop Allgeyer
dedicated the holy project to the Blessed Virgin Mary and invited
all back for Mass on the Feast of her Assumption in two days'
time. Another stranger, Ali Mishram provided a big tent the fol-
lowing Tuesday. When the Bishop visits the Chief Engineer of
the Railway, still another stranger who controlled all lands and
leases for a mile on each side of the track, he already has the site
for a Catholic church marked on his map. Fr. Hemery will visit

the site with a rail official early the following year. By the end of
1900, a plan will be ready, but they have only 3000 of the 10,000
rupees required. For seven years, Mass will be celebrated regu-
larly in or about the railway-station in a shed or office or at the
Institute.

So, for lack of funds the site was not developed immediately.
Then the Railway Company had its powers over land severely
reduced. Still, Mr. Ainsworth, the British Vice-Commissioner, af-
ter many delays, approved the allocation of the site in 1903. But,
within a few months, the approval is revoked. Reason: it is too
near the site which by now has been allocated for a Protestant
church! Not for the first time does our diarist evoke the French
saying: "Oh, the perfidy of Albion, " as he complains of the Eng-
lish to his pages and to us. "Oh what chicanery, subterfuges and
pretexts the Government causes us in giving us land which did
not belong to them in the first place! They claim the Protestants
and Catholics will fight/" Our writer is astonished, for in fact,
relations between Catholic and Protestant have been excellent.
There had been many friendly exchanges between St. Austin's
and Kabete (Anglicans) or Kikuyu (Scottish Mission), and any
misunderstandings resolved amicably.

Fortunately, the newly-arrived Governor, Sir Donald Stewart,
is so impressed by St. Austin's that he gives the go-ahead, and
even attends Mass at the makeshift chapel at the Railway. Funds
are now sufficient to start. Fr. Kuhn, Br. Simon and four masons
arrive and immediately start shifting stones from St. Austin's. They
can use the railway along Waiyaki Way to move stones and red
clay and lime right down to the site of thick black-cotton soil. A
semi-swamp stretches on one side towards the railway-station,
where later the seat of Government would rise. The Post Office
is a small building 100m. away on the other side. By January
1905, the two Spiritans are living in mabati huts on site, and
work commences. At the end of February, our diarist is talking
not just of a chapel or church but the "New Cathedral!" Could he
have dreamt that in the not too distant future, a million people
would gather round the Pope for Mass just where he gallops off
on his horse across the country-side. Rather, was he wondering
how to replace the 240 Rupees missing from the workshop.

By the third week of March, the long rains have begun, turn-
ing the whole of the township into a morass. However, Sunday
the 19th dawns clear. Bishop Allgeyer has come again from Zan-
zibar and is ready for Pontifical High Mass and the blessing of
the foundation stone. Fr. Kuhn and Br. Simon have the site beau-
tifully decorated. After the service, the heavens open (Baraka!),
and they return drenched to St. Austin's. "Dinner, or rather break-
fast at 2 p.m."

A year later, the East African Standard (18.8.1906) reports:

"Last Sunday, August 12, the new Roman Catholic Church was
inaugurated and High Mass celebrated there for the first time.
The sacred ceremony was celebrated by the Reverend Father
Thomas Burke, assisted by Reverend Father Bugeau. The church
was richly adorned with flowers and garlands, thanks to the
untiring devotion of Mrs. Sandford, Mrs. Gayzal, and the Misses
Gallagher, McLean, Gayzac and Rangel. The congregation heard
a most touching sermon, preached by Rev. Fr. Burke, who did
not fail to express his thanks to all those who so powerfully
assisted him in the construction of the new church. The congre-
gation was considerable. Not one Roman Catholic from Nairobi
was missing.

It should be remarked that this fine edifice in its entirety is the
work of the Fathers and Brothers of the Catholic Mission."

They were the same touching tones of the Irish Spiritan which
had charmed the Rupees out of the purses and pockets of his
parishioners (at one time, one whole month's salary) and from
other well-wishers too.

A few days later the keys of the Institute were returned to the
Rail Authorities. It was in that hall that the small community of
120 had grown to maturity with its strong lay leadership and
Spiritan pastors: Fr. Hemery, Fr. Miiller, Fr. Cayzac, Fr. Burke. It
was, of course, a community which had all the usual needs:

Its infants had to be baptised as that of Gracias on the evening
of 26 May 1901. It was Pentecost Sunday, but Fr. Hemery, even
though he had started out, had not been able to make it for Mass
in the morning because of torrential rains. Another time the priest
is stranded at the Station and cannot get back to the Mission.
Two weeks before, he had complained: "Very few at Mass. Im-

possible to cross this plain full of mud. When shall we ever have
proper streets?" On April 21 the same chant: ' Tew present. The
continual rains of last week have made roads impassable. The
town is like a marsh. Round the Institute where the service is held,
there is an invasion of frogs and toads who fill the air with a not
totally unharmonious music. We are told the railway bridge over
the Athi has been knocked down and the line washed away over
several miles. " Once an entire locomotive disappeared into the
mud! On the 21st of July, after Mass, Fr. Cayzac arrives by train,
(he is coming from his post at St. Mary's, Dublin). At the same
time, word arrives from Mr. Scothem, station-master at Kedong
up the line, that he needs his infant baptised. The parish priest
and the new arrival both jump on the same train and go off to
baptise the child. The infant of Mr. Coulson appropriately was
baptised on the 25th of December.

There were also infants who died. There were adults who
died. There were sick to be visited at home or in hospital. There
was the prison also, and sometimes executions. There were indi-
vidual converts to be instructed. Then there were the big feast
days. From the beginning in 1899, Midnight Mass was celebrated
at Christmas. Lent and Holy Week gradually built up. There was
also from the beginning the great patronal and national feast of
Goa, St. Francis Xavier, with the hall marvelously decorated. There
was the Immaculate Conception for the Sodality, special Masses
requested by a family or a group (with breakfast afterwards at
the Station Buffet). Another day, Madras Catholics have a High
Mass. There were confessions on Saturdays. In fact, Fr. Cayzac,
soon after his arrival, would go and stay in town from Saturday
afternoon till Monday morning. There was also the Rosary and
Benediction on Sunday afternoon with 100 people present. Sing-
ing improves when Miss Moore takes over. There are
confraternities, especially the Children of Mary for young men,
and annual retreats, sometimes to be given in Concani. There is
the indefatigable church-building committee collecting money,
organising concerts. There is, finally, Father Burke who had ar-
rived in December 1903 and before the month was out had vis-
ited all bungalows to collect for the new church. In his letter to
the Superior General he writes:

"We have here a splendid parish. Each Sunday more than 200
people at Mass: communions are numerous."

Many attributed the fervour of the Goan Community to the
strong family life which had sustained them even before the Holy
Ghost Fathers arrived.

The first marriage in the new church was solemnised on Oc-
tober 24, 1906, two months after the opening. In November, the
title "Holy Family" is mentioned for the first time. Midnight Pon-
tifical High Mass for Christmas crowded the new church. "A splen-
did success. Music first class. Everything in fine order. Bishop, priests
and people, all highly pleased. Weather very fine." Fr. Burke re-
ports happily. Before celebrating the patronal feast in January,
he goes down the line to meet up to 100 of his scattered flock
with "lions and leopards by the dozen." He visits several sick
people, celebrates Mass, and baptises two infants. It was to be a
busy and successful beginning for the New Year: he settles land-
matters in St. Austin's, where harvests of coffee and beans are a
record. Coffee is roasted and ground for the first time in quan-
tity, their horse 'Kikuyu' wins a "glorious race", prize 250 Ru-
pees. The diary abounds with words like "successful," "pleas-
ant," "enjoying immensely," "good news," "everybody pleased,"
"receives a present of two beautiful canaries." However, the most
successful celebration in Holy Family in 1907 will be his own
funeral.

His successor, Fr. Goetz, wrote to the Superior General: "A
cruel trial for us has been the death of the beloved Fr. Burke, on
18 September. That death, for which we should have been pre-
pared came to strike suddenly, so much did the energy of the
Father leave us with the illusion of strength. An old enemy TB,
had been undermining him; but his zeal increased as his strenth
diminished. Fr. Burke made use of such suppleness of spirit,
such delicacy in his dealings with people, he was in a word, so
good and kind that he made our holy faith loved, in a city of
temples, mosques and pagodas, where Protestantism is at home
and Catholicism a stranger. His death brought universal mourn-
ing. The town closed down, and an immense crowd of Europe-
ans and Goans accompanied him to his last resting place. That
death has been a public tragedy,' the Governor declared."

The previous year, as Superior of St. Austin's, Fr. Burke had
supervised the laying out, fencing and embellishment of a cem-
etery. The occasion had been the death of Jude, a Christian stone-
mason from Zanzibar. Now all these mourning Nairobians who
are so engrained with apartheid that they refuse not only a com-
mon school but a common graveyard for Nairobi, will see their
pastor laid to rest beside the humble Jude, who had escaped the
slave-ships to Oman.

During his life, however, Tom Burke had not sought such a close
relationship with 'Father's Homestead'. In spite of his disability he
had volunteered for the 'African mission.' On arrival, he had called
the influx of settlers a veritable invasion. But he himself cultivates
the company of these very invaders unceasingly and seems in a few
months to have absorbed their bias and prejudices. It might be
forgetfulness, but at no point is it reported that any African mourned
his passing. He had come to a point where, while resting at a re-
mote settler's home, he cannot understand the ardour of his confrere,
Paul Leconte, scouring the bare Ukamba Hills looking for those
"precious ones." In contrast, when some years later, Fr. Anton Vogel
dies suddenly far from his flock on Mombasa Island, the African
Christians of Nairobi fill Holy Family, and the large crowd follows
his remains to St. Austin's.

The month before he died, Fr. Burke was able to get a reprieve
for the Holy Family residence. It would serve them for twenty years,
till the present residence was built in 1926. Fr. Kuhn, because of his
lack of English, goes to live at St. Austin's, but in early 1909, he
takes on another building assignment, this time in Madagascar.
Fr. Pierre Goetz, because of his knowledge of English, is recalled
from the USA and appointed to Nairobi. Br. Solanus stays on
with him. There is still a school and a convent to be built.

The new pastor must now learn Swahili. Among his 800 Catho-
lics, there are 100 from Uganda or Tanganyika, but also there is a
growing number of local people, especially Luos, who want to
prepare for Baptism. He starts with a dozen, but soon it has grown
to 70, and he then gets another priest, the ill-fated Joseph Loos.
Later, on being transferred to Giriama, Fr. Loos is killed by snake-
bite. At Nairobi soon twenty catechumens will be reborn in the
waters of Baptism. Fr. Goetz is happy. He reports: "Our faithful are

very attached to us and love us. Even the Protestants lose their
prejudices." Fr. de Sa, a Holy Ghost Father from Zanzibar, comes to
stay for a month. There is the ordination to the priesthood of an
Italian Trinitarian from Kismaiyu by Bishop Allgeyer; Bishop Geyer
of Khartoum attends. Bishop Hanlon and several Mill Hill Fathers
visit, and several White Fathers.

In the year 1907, Nairobi was declared capital of the British
Protectorate. The Administration with its many officials moved
from Mombasa. Settlers are arriving continually. This "busy, thriv-
ing and animated township" continues to grow upwards with
new buildings and outwards with new suburbs towards Parklands
and Muthaiga. There is a fire-brigade, and also electric
streetlighting. However, some areas are quite wretched, espe-
cially round the Bazaar. There are epidemics of typhoid, menin-
gitis, smallpox. Plague broke out in 1911, 1912, 1913. In that last
year, Fr. Cayzac, now in charge and also Principal Superior of the
Spiritans, reports:

"Many changes have taken place here. The town of Nairobi
has been enormously enlarged, the number of our faithful
has risen in proportion. Happily, the religious spirit itself seems
to grow stronger. Besides Goans, there are many born in Asia
of mixed races. These seem less fervent though strongly at-
tached to the Catholic faith. We have also a great many from
Europe, Irish and others, of whom some are really good Chris-
tians. Since two years the African element has grown consid-
erably, though it is composed of people foreign to these parts,
coming from other lands, from Uganda and Kavirondo, espe-
cially. These latter seem most particularly eager for instruc-
tion. There are some who come from morning till night, and
among them not the least interesting certainly are the workers
who, at the end of the day, before taking rest or food, come
demanding an hour's instruction".

"One thing one must deplore. When the church was built,
it was thought sufficient for the needs of the people. No
one suspected such a rapid increase in the population. Today
the church is jammed full, even though three masses are
said every Sunday, and that at the last, many must be con-
tent to have some space outside in front of the door. (On

Good Friday as many outside as inside.) Even many Prot-
estants like to come to our services, especially at Christmas
and Easter".

"The Sisters of St. Joseph of Cluny, who run the school for
our Goan children and others, have had a large, healthy
house built for them. They may now be able to take in
boarders. We have, besides, another school for nearly one
hundred pupils, mostly from Kavirondo".
"A glance at our statistics: 1911: 55 Baptisms; 1912: 71; 1913
up to July: 57."
The new Bishop, John Gerard Neville, is received with great
pomp and enthusiasm in March 1914. Ali Mishram shows him round
in his automobile. Emile Allgeyer, his predecessor, the seemingly
tireless apostle of Christ, at nearly 60 years of age has resigned.
Without sacrificing one whit of principle, "being all things to all,"
he could be called by an Englishman, "one of the most popular
men throughout the Protectorate." After the war he will volun-
teer to work as a simple priest in the Usambaras in Tanganyika,
till illness forces him to retire a little before his death in 1924.

As the World War begins in August 1914, Joseph Fleck CSSp is
parish priest and diarist. It is he who receives the gift of the
statue of the Holy Family. War fever speeds up the pace of life in
Nairobi. The pace of pastoral life speeds up accordingly. There
are new military hospitals to be visited. The Carrier Corps hospi-
tal. New military garrisons and camps. There are hundreds of
soldiers at Mass, and South African nurses from Muthaiga Hospi-
tal. Catholic soldiers from India ask for confession. There are new
prisons; scores of Bura Catholics are there, suspected of spying. In
1916, from the Concentration Camp for Germans, Lutheran lady-
missionaries beg for Mass at Christmas. Fr. Fleck gets spun out.
The young Fr. Gogarty arrives.

There is a stream of visitors: chaplains to the Forces, White
Fathers, Mill Hillers, Consolata. All are at once coopted for the
ministry. Bishop Biermans telegraphs; arriving train with live lion
and leopard! Fr. Goetz returns after some years of absence. Fr. de
Sa gives retreats. The Luo catechumens are growing in numbers,
and their catechism classes and their chant fill the verandas of
the Fathers' house all day. In the diary all this is interspersed with

up-to-date and detailed reports of the war-fronts, of the confreres'
and visitors' varied illnesses, and of more and more frequent
ministerial dashes up the new railwayline to Thika and Donyo
Sabuk and Kabaa, or down to Maboko, Kiu, Kima, Magadi, Sul-
tan Hamud, Makindu, Voi and Bura, now perforce abandoned.
All three Precious Blood Sisters, having been expelled by the
colonial authorities from Bura, had died tragically from typhoid.
The Declaration of an emergency gives the colonial regime much
more clout. No longer do we read any criticisms of the Govern-
ment as formerly. The Carrier Corps conscription law raises no
highbrows. The 1915 Ordinance declares all land occupied by
Africans "Crown Land"; and another measure would force all
African men to register and carry passes. The apartheid zoning of
the town is reinforced - in fact, African people are forced to live
outside the town proper. Our diarists are silent. The 'protectorship'
or 'protectorate' of the indigenous peoples of East Africa is for-
gotten and they are set against each other with modern weap-
ons. 150,000 Africans die in the Tanganyika campaign, according

_N . "

Holy Family, just before it was demolished in 1963

to Fr. Bernhard, among them two of his 'children' from St. Aus-
tin's press-ganged into the Carrier Corps. At the same time, the
master-races are still slaughtering each other savagely by mil-
lions in Europe.

The post-war years bring a British Parliamentary Commission
to examine abuse of the colonial system. But in general, the
Fathers have now acquiesced in the system; they keep quiet, just
happy not to be accused themselves. A Protestant group asks
them to sign a petition. They refuse. Fr. Bernhard even gives us
a long two-page apologia for the system. The only dissenter, it
seems, is his predecessor as Religious Superior, Fr. Cayzac. In his
satiric diatribe, innocently entitled "The Mission Boy- a Romance
of Modern Africa," he castigates all the players on the stage:
official and settler, missionary and convert, Kikuyu collaborator
and Kikuyu traditionalist. These are " the problems of civilisation
which the European occupation must bring to the African state."

Br. Josephat
Novicki

Master-builder

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Z w q. uj i w 2

Chapter Four

AFRICAN CATHOLIC MISSION OF

SAINT PETER CLAVER

1918

Nairobi, 12 December 1922
My Lord and Very Reverend Father General,
"Behold, I announce to you a great joy" - It seems to me
that I cannot better start this letter, than by these words of the
angel; for I also have to announce to you an event awaited for
long years: that is, the solemn inauguration of the new Mission of

Baptism of J 06 adults at Holy Family Church

St. Peter Claver's for the African population of Nairobi. It was on
19 November that Bishop Neville proceeded to the blessing of
the new Chapel and school. At last my most ardent desires have
been fulfilled; we have a church which can easily hold twelve
hundred people and, in case of necessity, two thousand. It is not
excessive for the capital of Kenya. The Catholic religion at last,
thanks to our bishop and to our kind contractor, the popular
Brother Josaphat, has a pastoral centre worthy of its African peo-
ple and of the great progress it has made in our District over the
past few years.

Obediently yours in Christ,
Jules Blais CSSp

Building a separate African church might seem nowadays a
very backward step. In 1920, it had become a necessity! The
extraordinary growth of the Luo catechumenate at Holy Family
Parish had made the urgency of development only too clear. In
1907, a dozen had grown to 70. Ten more years multiplied that
by ten. During the war-years, Fr. Goetz, the PP, who had come to
Nairobi from an Afro-American parish, sees himself forced, for
lack of space, to exclude catechumens from Sunday Mass; they
meet for Instruction at 2 p.m. with the Father. When Jules Blais is
appointed "Cure des Noirs, " the Africans' parish priest, he will
find his Christian community as it expands, again for lack of
space, excluded from the great once-only feasts of Holy Week or
Christmas Midnight Mass. He knows, of course, that they alone
would jam-pack the church to overflowing as he describes: not
only seats, but all aisles, sanctuary, choir-loft and stairway, porch
and doorway, and yet more outside! The building was planned
for only three to four hundred people.

Besides, the colonial power had gradually pushed all African
living quarters outside the town proper. A new church would
have to be close to their homes. A site had already been applied
for in 1916, when the so-called "new native village" had been
mooted. In October 1918, the Bishop was asked to specify the
plot desired. Within a month, the plot was agreed on by the
authorities. But in spite of repeated requests, the information
was withheld till three years later and work authorised to begin
only in January 1922!

Fr. Blais had learnt his Swahili during his initial three years in
Pemba Island, near Zanzibar. He first appreciated the openness
of the Luo people to Christ and His message during his stay at
Kabaa. While the native Kamba were hostile, these immigrant
workers from Kavirondo built the new mission installations, be-
came Christians and established Christian families. The commu-
nity journal entitled "Mission of St. Peter Claver's at Nairobi, " is
the story, not only of the journey of Jules Blais up and down the
Uganda Railway, but into the hearts of this migrant people.

Pere Blais arrived by train from Kabaa and Thika on 27 Febru-
ary 1918 at 10.30 a.m. A large group of Luos had gathered to
welcome him, "and these good friends gave him an enthusiastic
reception, a good sign for the future." He immediately took re-
sponsibility for his functions and, at Mass next day, offered the
new mission to the good God. He is happy to put himself under
the protection of St. Peter Claver, the great apostle to black peo-
ple, and begs for the same 1

ove and zeal which had filled the Saint. "Opusfac evangelistae
- do the work of an evangelist. " Very soon he calls together a
representative committee of elders to help him. This committee
will be his great support always.

He has quoted St. Paul. "In journeyings often" is another word
of Paul's that could describe his ministry. He has been given
charge of the African mission in Nairobi and surroundings:
Pangani, Mbagathi, "Mombasa," Pumwani, Electric Camp, Ruaraka,
Kiltannon, Karura, Kasirini, Mathare, Kahawa Station, Dagoretti
and Ngong (a four-hour walk); in all, about twelve catechetical
schools. But his ministry also includes all the workers in the
shambas along the railway-line up to a distance of 220 km from
Nairobi. Within reach of the Thika line will spring up chapel-
schools, at Sukari, Ndundu, Murera, Kianjibi, a farm near Ruiru,
Kalimoni, Juja Farm, Ndarugu, near Mangu, Thika itself, and oth-
ers farther afield at Munyu, Gatua Nyaga, Mukawa, Donyo Sabuk
or Kilima Mbogo, Ndula. He will follow the Northern line to
Kikuyu Station, and to the South all the way to Voi, and finally,
the new line to Magadi Salt Lake. Quite a programme.

As soon as he is officially installed in his ministry, a multitude
of demands are made on him. A deputation of 17 policemen

come asking to be taught at their Depot. A warder arrives, saying
that 12 people in their quarters need instruction. Now 40 police-
men repeat that they and twenty of their wives need a teacher.
He begins visiting the Electric Co. quarters, Pangani and "Mom-
basa" villages. On Sundays, his Christians take up half the church,
and for the afternoon catechism and Benediction, the church is
packed.

The end of March, Easter Day, saw scattered members of his
new flock coming in for Mass from Ngong, Thika, Kiu, Ulu, Athi
River and Machakos. He knows now he must visit them and
leaves by train on April 1, for what his confreres will call "his
beloved Maboko," a sisal estate near Athi River railway station.
Though only twenty miles or so from Nairobi on the railway line,
Fr. Blais had opened a small school there from Kabaa, at the
suggestion of his Luo converts. It had 35 Christians and 80
catechumens. In one month, the catechumenate will double in
number. While waiting for his tent to arrive, he spends the night
walking to Machakos, 25 miles away, to check on a small
catechetical post there at the police station. Kitui askaris, come
from 60 miles away, at once ask him to visit them there. Impos-
sible now. He spends another night tramping back to Athi River,
and being caught in rain and mud, does not arrive till 10 a.m. the
next day.

Later in the year, Br. Theodomir and his workmen will help
him build a small chapel-school with a private room. The Man-
ager, Mr. Burrows, and his two assistants are most cooperative.
The Christians have cut thatch for the building. They send carts
to bring the 168 bundles and promise water for the mud-plaster-
ing. They supply extra timbers for the walls which are soon in
place. Fr. Blais must dash to Nairobi for weekend ministry.
Inbetween times, he had organized the people to make an altar-
station for the Corpus Christi procession at Holy Family with
flowers brought by themselves and a coloured sawdust carpet.

Now, at Maboko the building is being thatched. Rain slows
down the work. He is instructing catechumens and confessing
the Christians for the feast of All Saints. A letter from Nairobi
reminds him that he is needed again for the weekend ministry.
His part-time assistant Fr. Gogarty is sick. But it is an epidemic -

the Spanish Flu of 1918. He must stay in Nairobi to serve the
hospital. Two of his Luo converts have died, Aloisio Okulu from
Kabaa, and Isidore Okumu from Thika. He must sing a Requiem
Mass for them. By November 6, he is back at Maboko, floor and
walls are plastered. He can sleep in his little room. After that, he
must leave them till the epidemic has passed, for now both Fa-
thers in St. Austin's are ill. November 11, 1918 is Armistice Day.
The war in Europe is over. Thank God.

On December 8, he is back at Maboko to dedicate the chapel
and the work to Mary Conceived Immaculate. After Mass, he
blesses the graves of the four Christians who have died of influ-
enza since his last visit. Besides the chapel, there is also a sepa-
rate hut for the principal teacher; there are small school-build-
ings at the machine-workers' camp, a special building for Luos of
Manyala tribe, and a third at the shamba-workers camp. There
are six teachers. With them, he identifies those to be baptized in
the New Year. Back in Nairobi, the Land Office wantd to cut a
strip off the not-yet-accorded plot to make a road! Also, another
epidemic: smallpox. 150 people are in quarantine. December 25,
his people are excluded from the Midnight Mass. No room at the
inn. Not really wonderful for Christmas. Back at Maboko in the
New Year, over one week he closely prepares 22 catechumens
for Baptism with late-evening instructions. Two others, baptized
during the epidemic, can join them for First Communion. A beau-
tiful day's work. Back again at Holy Family, the first printed cop-
ies of a reading primer he had prepared have arrived "Masomo
ya Kwanza."

But now he heads out towards Thika in the opposite direc-
tion. Getting up at 3 a.m., he can take the 5.15 train. And basing
himself at the White Sisters' convent near Mangu, he calls a meet-
ing of Christian workers from the surrounding estates. Then he
finds nearly 40 catechumens, mostly Luo, at Ndarugu Estate, 90
minutes walk from Thika. They will need a permanent teacher.
Near Thika railway-station, the Sisal Estate has quite a few Chris-
tians but not many catechumens. At a coffee-estate, four to five
hours walk from Thika, near the mountain Donyo Sabuk (the
future Kilima Mbogo mission), there are 40 Christians and 70
catechumens needing instruction. Back in Nairobi, the Manager
of B.E.A. Fibre at Kibwezi and Masongaleni invites him to estab-

lish teachers and schools for 1000 workers there. A deplorable
accident at Stony- Athi: a woman who with her husband wanted
to sign on for work and have the opportunity to prepare for
Baptism, is drowned while trying to cross the swollen river. At
Nairobi, in the meantime, attendance at Swahili Sunday Mass has
doubled. The church is full.

What is striking about these pastoral journeys is the extraordi-
nary cooperation of the estate-owners, managers and railway
officials. At Donyo Sabuk, the Manager, Mr. Lindsay offered to
build a church, a school and a house for the priest, and was
ready quite often to collect him by car at Thika. Mr. Burrows at
Athi River often sends a car to collect him at the station to save
him the hour's walk to the shamba, and once on a very rainy
muddy day, it took a cart and eight oxen to do the trip. Many
invited him to lunch, to stay the night. At Kalimoni, Mr. Burrell
insisted he take all meals at his place, including gatecrashing his
wife's birthday party. It was there at Kalimoni that this General
Manager of a Swedish Company gave a stone house for a school,
a plot for a Father's house, a salary promised for a resident priest,
and if Sisters agreed to come, a hospital would be built and
Sisters paid. The Wetter family, fervent Catholics and owners of
Mukawa (the future site of Kilima Mbogo mission) give him "a
magnificent reception," and he says Mass with them in their house.
In between, he visits their staff, examining catechumens and hear-
ing Confessions. All these and other kindnesses are reported by
Fr. Blais; they show, as he says, "that all the Europeans are not
against the missions."

The Railway officials are equally welcoming. Arriving for the
first time in Kajiado, he spends the night at the Uganda Railway
Rest-house. Next day, the inspector of the line brings him by
official trolley to the fuel camp he must visit. The school there is
a rehabilitated cowshed given by the Indian owner. A good thorn-
fence protects from lions. A fuel-train will get him back to the
mainline. At Kiu, later, the station-master turns the restaurant
into a hotel overnight for the Bishop.

The pupils' response is also magnificent, always calling out
for a resident teacher or a visit from the priest; at Ulu Station they
want to force him to get off the train and visit them. At Thika

Ranch, "he can hardly tear himself away from the arms of the
Christians and catechumens who would have kept him there. "
They will meet him at the station to carry his loads. At Makindu,
a Governor's welcome! At mile 38 from Magadi, triumphal wel-
come from wood-cutters, marble-workers, karanis. At Toroka,
the workers make a new altar from marble. They come for Mass
and instruction, sometimes three hours before work early in the
morning, or stay late at night, sometimes up to eleven o'clock;
some walk really long distances for Sacrament preparation or
simply to visit, giving often their off-days and Sundays, even
contributing from their pittance of a salary. Each station he
must leave with regret. "What a very beautiful day, so consol-
ing, but I suppose a bit wearing," catechising, instructing, coun-
selling, discussing - he has prepared and baptized 6l
catechumens. Not surprisingly, he has had dizzy spells during
the week. But they also have tried, coming from Sultan Hamud,
Ulu, Kiu, Nairobi and even Thika to Athi River. That was May 12,
1919. Next month, they will all be back again when the Bishop
confirms 106.

There is no explicit mention of community formation. We see
it taking place, however, with the choice of leaders, spontaneous
meetings, common projects in each of the little groups. How
closely knit they have become is revealed when they are broken
up! No more timber to be cut for fuel. A contract finished. Shamba
is closing. So, he sees regretfully the little community at Kima
dispersed; luckily he can direct many of them to Makindu. Worst
of all is the closing down of Maboko in March 1922. There has
been a long drought, the sisal has failed. Again, Fr. Blais can
direct many to other estates that need labour. As the bulk of the
workers head off, he holds on to prepare one last group for
Baptism. The manager at Donyo Sabuk very kindly sends an ox-
cart to collect church-furnishings. "It is the end, the end of a beau-
tiful era. Let us hope the new one to begin at Donyo Sabuk may
have a more glorious and more fruitful and also a longer reign. "
It now has 150 Christians and catechumens. It will open as Im-
maculate Conception Mission, Kilima Mbogo, in 1926 with a resi-
dent priest, Jules Blais himself. Ironically, as he leaves Maboko
for the last time, the rains have come. The flooded river blocks

his way to the railway-station, and seven people who have come
looking for work want to be enrolled for catechism.

It must be said that this fervent Spiritan missionary, nicknamed
"Ayot" fire, barely recognised the injustice with which the people
he loved are treated; yet he insists that he inculcates into them
sentiments of justice. The majority of these Luo workers had
been uprooted from their lakeside homes and thrown at the
mercy of Indian and British business. It is precisely such evils
that Harry Thuku and his East African Association were agitating
against. It was in that very same March 1922 that the colonial
police shot down scores of people protesting Harry Thuku 's ar-
rest in Nairobi. Jules Blais' royalist ancestors had suffered too
much from revolutionaries in France, so that he feels no sympa-
thy for "this agitator." When the heir-pretender to the French
throne visits Nairobi, he will go with some like-thinking confreres
to pledge his loyalty! His confrere, Joseph Cayzac, thought other-
wise and asks in his parable of Thuku: "Could he be decently
deported for the principles of true democracy, for which ten
million white men had just sacrificed their young lives?"

Jules Blais, in July 1922, regretfully left "those admirable chil-
dren of the schools along the line." His friend, Paul Leconte, is
fatally ill with dropsy. He has lost by death one of his best teach-
ers in Nairobi, Francis Agaye, a Maragoli, fluent in Luhya, Luo
and Swahili. "C'est ainsi la vie. " That's life.

But the new mission building is under way. Begun in May,
with Brother Josaphat's usual expedition, by the last day of July
it is ready for roofing. The building still stands to-day in 1998
with the cross in the centre blessed on that day. But even with-
out a roof, the classrooms will be used to prepare for confirma-
tions, and on August 13, he will present 230 of his Christians to
Bishop Neville - still in Holy Family. Still in Holy Family for the
feast of St. Peter Claver, Bishop Neville celebrates the 6 a.m.
Mass and is surprised to see the church full on a week-day. 300
receive Communion. A relic of St. Peter Claver is exposed all
day. "May St. Peter Claver take us under his protection." A fort-
night later, he has the pleasure of welcoming his new collabora-
tor, Fr. Michael Witte, newly-ordained and newly-arrived from
Holland. They have 700 Catholics registered in their care, and

700 catechumens in Nairobi; and outside the capital, 50 schools
with 1100 pupils of whom 600 are Christians. It should be re-
membered that Nairobi also is a transit camp: 1,270 of those
baptized in the last decade have departed.

Fr. Witte will make a permanent name for himself in the his-
tory of Education in Kenya, when a couple of years later, he will
turn his Superior's apparently failed mission in Kabaa into Kabaa
School. Already a few months after his arrival, when the festivi-
ties of opening the new St. Peter's are over (19 November), he
has already one classroom earmarked to train teachers. Soon,
with his help, there are three football teams. The choir excels.
The building itself which today houses the Nairobi Diocesan
Secretariate, Parish offices and part of the Primary School was
planned with a triple purpose: Residence for the Fathers at one
end, central section a weekday chapel, and four classrooms which
become a church extension on Sundays, 40 metres long.

The teacher-training section has six trainee catechists, some
Luo, some Kikuyu. Five others, as they work, are being perma-
nently in-serviced. Already the future Headmaster has imposed a
strict, disciplined timetable from 5.45 a.m. till lights out at 9 p.m.
All are resident, including the "excellent head-catechist John Chege
and family. His zeal, devotion and probity have been tested only
too clearly." Six resident brides-in-waiting, preparing for Baptism
and Marriage, attend catechism from 930 a.m. till 11 a.m. with
other women; 2 to 3-30 p.m. workers who cannot attend in the
evening, when the last session runs from 7 to 8.30 p.m.

Already by mid-1923, it had become obvious that a much
larger separate church-building was needed. At Confirmations,
the elders made a formal request. The planning and direction of
this new venture will be the work of Fr. Con McNamara who will
take Fr. Witte's place in 1924. Fr. Witte will very soon be asked to
set up a Teacher Training Centre at Kabaa. In October 1925, the
marriage-preparation course is expanded and transferred to the
nascent St. Teresa's Eastleigh, under the care of the Precious
Blood Sisters. A house and plot have been donated for the pur-
pose by an Indian, Mr. Dalgauns.

During these years, leaving his assistants to visit the Ukamba
and Kajiado lines, Fr. Blais fosters what will become the parishes

St. Peter Claver's Church

Consecration of Bishop J. McCarthy, Oct. 1946

Crowd gathers in Mission-compound

New Bishop escorted to Mission

\ddress by Chairman Parish Committee

People greet Bishop McCarthy

of Kilima Mbogo, Kalimoni and Thika while actively encourag-
ing his younger confrere, barely thirty years old, at Kabaa. In
spite of the continuous and generous cooperation of shamba-
owners, managers, Sisters, confreres, and the enthusiasm of
catechists, Christians and catechumens, Jules Blais cannot keep
up the pace. He develops asthma and suggests to the Bishop to
divide the parish, stretching from Donyo Sabuk to Kibwezi and
Magadi Lake. Fr. Mac Namara remains at St. Peter Claver's and takes
the main railway-line. The boundary is the Kiu River near Kahawa.

Fr. McNamara now occupies the centre of the stage. His large
clear handwriting is addressed directly to us - posterity, his pu-
pils. He underlines in red in case we might miss an important
point. In fact, he is a gifted educationalist, and since his appoint-
ment as assistant in St. Peter's, he has also become Education
Secretary for the whole Vicariate. He sits on official Education
committees representing the Bishop; he joins with other Vicari-
ates or with Protestant educational bodies to present a common
policy to the Colony authority. He becomes very friendly with
the Mill Hill Bishop Brandsma, a kindred spirit. He can even
rope him in to talk to his Luo and Baganda. Fr. Doyle, the Mill
Hill Superior, will talk to the Bagussi. With his Luos, he cel-
ebrates a Solemn Requiem for the Mill Hill pioneer to Kavirondo,
Fr. Bouma.

At 39 years of age, he takes over St. Peter Claver's with su-
preme confidence. He knows what has to be done. Things have
been let slip in the past. But now! True order is to be established.
Discipline! Even Kabaa's highly-disciplined past trainees com-
plained to Fr. Witte. With the Wazee he draws up a list of punish-
able offences. Criticisms abound: of the Bishop, of the Govern-
ment, of other missions, of members of particular ethnic groups
- and dear Reader, please remember there were thirty-five of
them, each with its own language and traditional customs. And
you women who come to church in flashy clothes, look out! A
customary will be made out for the big feasts and carried out to
the letter. Each Christian must have his card to prove it. Admis-
sion to Midnight Mass will be by ticket.

Enter left. The new curate, Fr. Michael Finnegan. He gets a
little mention from time to time. Doing quite a good job down

the line. His statistics will of course have been checked. (The
previous diarist always gave equal space to his assistants.) Patrick
McGill now enters the shadow of the great man. He will establish
his own kind of greatness later and elsewhere. Remember, this is
the best Mission in the Vicariate, with the fastest development,
the most schools, and the greatest fervour.

But Con McNamara gets things done. In 1931, the new church
on a newly-acquired plot opposite, will be built, opened, and
blessed by Archbishop Hinsley, the new Apostolic Delegate, "per-
haps the most memorable day in the history of the Mission." He
just as easily walks down to Central Station and pulls a parish-
ioner out of the cells while the police keep their distance. He
gets the rent on the mission plot cut to a fraction. However,
when rumours are spreading that the whole Vicariate is to be
handed over to the Consolata Fathers, he does not dare put his
feelings to paper. Charity above all!

23 December '27: The Christian women come for Confession.
The Eve is reserved for men. These two days also given to the erec-
tion of the Crib. It looks very well.

24 December '27: On Christmas Eve we complete what must be
a record for St. Peter Claver's, 1100 Confessions. Deo Gratias!

25 December '27: CHRISTMAS DAY: The same rule as last year.
It was a glorious day for God and St. Peter Claver, and the Divine
Child must have smiled and felt happy, humanum loquor! at the
number who received Him and made their hearts His Home. On
the material side, we were happy too and good kind friends, Euro-
pean, Goan and African, brought their Christmas boxes.

26 December '27: St. Stephen 's Day. A sort of Garden Fete which
brought 50/- for our new church was organized in Sisters' grounds
atEastleigh. The Right Rev. Dr. Gogarty (now at Kilimanjaro), Fr
Bernhard and Br. Solanus honoured the Convent and fete with a
visit. In the afternoon, Fr. Mc Namara leaves for Kabaa, to be with
Fr. Witte on the patronal feast of the school.

27 December '27: Feast ofSt.fohn the Apostle. At Kabaa there
is High Mass at 11 a.m., a great ceremony, pregnant with mean-
ing, and D. V. with hopes- great hopes- the reception of six aspir-
ant Brothers. " (Next year he will chronicle the departure of five
Kikuyu girls for the Sisters' postulancy in Bura).

Fr. McNamara is often considered the founder of St. Peter Claver's.
In a sense, it is true, as he seems to have imprinted on it the spirit
which has filled it for many years: a certain traditionalism, com-
bined with deep devotion - the very walls of the church invite to
prayer at this noisiest corner of Nairobi City, a strong and dedicated
lay leadership, a good harmony between pastor and people, home
visitation, the rich religious life of its many confraternities: the
Sodality of the Blessed Virgin, different ethnic associations like Mar-
tyrs of Uganda for Baganda, Epiphany for Kikuyu; each Luo section
at one time had its own; the Precious Blood Sisters started Womens
and Girls' groups, St. Vincent de Paul and later the Legion of
Mary. It is here that Edel Quinn will get the best reception.

Fr. McNamara continued to support the Sisters in the expan-
sion of their work. The future site of the Girls Secondary School
is bought from the Consolata Fathers, and besides, a one-acre
plot for a Maternity secured in Pumwani. All this with the active
support of Bishop Heffernan, who succeeded Bishop Neville in
1932 and has now come to live in Nairobi. However, the recur-
rence of his former TB brings orders from the Doctor to rest, at
Mombasa, at Bura, at Kilimanjaro. KEEP QUIET is the prescrip-
tion. However, periods of rest and the help of assistants like Frs.
Tom Maher, Colman McMahon, Ned Lawless, Paul White are not
enough. He must pause. He departs in April 1934 with a page of
advice to his successors. The journal of the Community now falls
silent for ten years. Who could compete with such brio?

Jules Blais, in 1926, had taken the "smaller" half of the divided
parish. He gives us in his Kilima Mbogo and Kalimoni journals a
very personal account of his further apostolate, which was to
end more suddenly than one might have expected.
"Mission de l'lmmaculee Conception Kilima Mbogo.

On the 27th of March 1926, Palm Sunday, a crowd which
could be about a thousand, assembled at nine in the morning
near the new church constructed these last three months on the
banks of the Athi River (downstream from Maboko) by the untiring
Br. Josaphat Novitzki.

In the first rows of the crowd, near the main door, sat Mr. and
Mrs. McVeigh, the initiators of the new Mission, and the students
ofKabaa Teacher-training School. "

Fr. Blais, delegated by Bishop Neville, proceeded to the solemn
blessing of the new church dedicated to the Immaculate Concep-
tion. Fr. Witte then gave the oration, making a nice comparison
between the Christians and the church. 'Formerly the stones which
have served to construct this church were rough and soiled, till
came along the workers who extracted them, cut them, and then
set one on top of ayiother, and so we have today a dwelling to
come to and pray to God in and have Him dwell in our midst.
Similarly, the Christians here present were formerly living in pa-
ganism, with a soul soiled by sin; then came the missionaries who
have sculpted their souls, have cleansed them from sin, and in-
serted them in the Church. As the stones hold themselves up to
become a house for God, so Christians remain firm in their faith,
free from sin, to be also dwellings for God by grace." After the
instruction Fr. Witte sang the Mass, animated by the magnificent
chant of his aspirant teachers.

It was the dawn of the new project, and if it pleases God, of the
new mission ofKilima Mbogo. It is intended that the new mission
would be the centre for all the schools, seventeen in number, from
Ruiru to Donyo Sabuk. In April 1926, there were 405 christians
and 620 catechumens. May Mary Immaculate, patroness of the
new church, take under her very special protection the project
dedicated to her. "

(There follows a map of the 100 acre plot, L.O. 4923, bought
from Mrs. Wetter of Mukawa Farm. It borders on the Athi River.)

26 October '26: The council of the Vicariate having judged it
useful to establish the mission ofKilima Mbogo joined to that of
Kalimoni where the devoted Br. fosaphat is just finishing the con-
struction of the church, and having appointed Fr. Blais, this Fa-
ther leaves Nairobi at 8.15 with two big motor-lorries which are
filled with the different things necessary for the foundation. He is
accompanied by the teacher, foseph Chege and a cook and house-
boy. At 11.15 all the loads are put down at the mission, and Fr.
Blais takes possession of his new ministry. In the afternoon, he
receives from the White Sisters in Mangu a supply of altar-breads
and a generous gift.

31 October 26: First Feast of Christ the King. For the first Sun-
day of the new mission, the church is packed. 8 a.m. Asperges,

then Instruction and Sung Mass. 197 Communions. After Mass,
Benediction of the Blessed Sacrament.

1 November '26: All Saints. At 5.45 a.m., Instruction followed
by Holy Mass. In spite of the rain and the great distances, we have
a good congregation and more than 100 Communions.

3 November 26: Rainy morning during which we plant an
avenue of Silver Oaks (Grevilea Robusta).

5 November '26: Some of the trees planted have been cut by wild
animals and others trampled by hippos. (However, the giraffe that
strolled through the compound at midday one day did no damage).

9 November '26: Heavy rain. All day planting Silver Oaks in
the different avenues.

22 November 26: First burial at the Mission: a child of four.

28 November '26: Baptism of 24 adults, all from Donyo Sabuk
Estate. The first Solemn Baptism of the new Mission. We are confi-
dent that it will be followed by many others. Now that the Father is
living here, he can have smaller groups more often, getting to know
the Christians better, and preparing them better.

1 December 26: The Father is staying at Kalimoni for a fort-
night, having been brought there by Mr. and Mrs. Lindsay. Bap-
tisms and Confirmations.

13 December 26: The Lindsays collect the Father, bring him to
lunch, and put him down near Major Delap's, from where he
proceeds by mule to Kabaa, where he is to supervise the exams.

24 December 26: Llippos have caused great damage in our
Christians' farms. People are arriving in throngs, some by auto-
mobile, for tomorrow's feast. Many Confessions.

25 December 26: Christmas - a very beautiful and consoling
feast. Church packed. More than 400 Communions. At 8 a.m.,
Instruction, Sung Mass, followed by two other Masses during which
the people sing carols. All over at 10.30. Immediately, three lorry-
loads of Christians take off for Kalimoni and another, for Saba-
Saba. A marvelous day. No disturbance. No tembo. Deo Gratias.

31 December '26: And the first year of the new Mission ends
with great hopes for the future.

1 fanuary '27: Mass at 545 a.m., before work. Two tons of
timbers arrive: school and church benches.

16 fanuary '27: Sunday Mass at Thika.

19 January '27: On to Kamiti, where Mr. Dormer's car is wait-
ing to bring him to Ndundu Estate. Stays at Lioki Mission for a few
days, visiting the estate-schools in the area.

22 January '27: Arrives at Kalimoni (on foot from Lioki).
Brother Josaph at and his workers are finishing off the Sacristy
presses.

23 January '27: Sunday Mass at 8. Afternoon preparing neo-
phytes for First Communion.

26 January 27: Leaves Kalimoni at 6a.m.forKilima Mbogo.
Arrives at midday, having passed by Ndarugu Estate. (Six-hour
walk).

31 January 27: Our neighbours' sisal is ablaze since 3 a.m.
Still burning at 10 p.m. What a loss.

(Fr. Blais is spending a week or so each month at Kalimoni.)

23 April '27: Back atKilima Mbogo at 3-30. He was driven over
by one of Mr. Poppleton 's cars (Ndarugu Manager). He is happy to
be back here, where he feels much more at home. Heavy night
rain: 1 "40.

30 April '27: The Bishop has written from Holland to say that
we'll be able to have three Sisters for Kalimoni .

1 May '27: Sunday, Sung Mass for our benefactors, especially
the Society of St. Peter Claver (Sisters), who have helped us so gen-
erously in the past and even now.(Bc\\, statues, monstrance, etc.)

18 May '27: A leopard caught in our trap.

22 May '27: Invitation to have a monthly Mass at Sukari Ltd.
Fine.

28 May '27: Visit of Fr. Cagnolo oflcagaki Consolata Mission,
Supervisor of Estate Schools in Nyeri Vicariate. He will say Sunday
Mass tomorrow in a neighbouring station, Gatito. He leaves after
lunch.

3 July '27: After a crowded Sunday Mass, collected by Mr. Free-
man, Manager ofjuja Farm. Baptise his son at midday. Returned
by car after lunch. There could be a flourishing school there.

31 July 27: Baptism of 50 Adults.

17 August 27: Visit of 10 White Sisters from Mangu by lorry.
Church and school visited, then picnic lunch at the Fourteen Falls.
The Father, going on safari, takes the chance of a lift as they leave
at 4.30.

6 September 27: After a stay in Kalimoni, a visit to Sukari and
to Mukuyu School on the Consolata Fathers' Estate and quite a
good annual retreat at St. Austin's; the generous Mr. Poppletoit
sends him back in one of his cars. During his absence, Joseph
Chege, our great teacher and factotum, has been quite seriously
ill. He also needs a change.

1 7 September '27: Many visitors today. Fr. Bernhard who will
give Confirmation to-morrow, Mr. Galway an old friend, Brs.
Solanus andfosaphat. The latter had decided to rid us of the hip-
pos, but now cannot find any. We find room for everyone to sleep.

18 September 27: 150 Confirmations.

20 September 27: He gets a lift on a lorry to Thika, as he must
get treatment for his enormously swollen hand. Spends 10 days at
Mangu being cared for by Mother Majella. From there to Sukari,
Kamiti, Lioki and Kalimoni.

26 October '27: Return by motor-lorry, only it catches fire near
Thika. All of us a bit hun.But no matter, very busy preparing the
Statue of Our Lady and the church-bell which have just come.
Also a baptism font. A statue of St. Therese is for Kalimoni .

30 October 27: The Bishop has arrived to bless the bell. He has
checked the books and signed the journal. The bell is solemnly
christened Maria Theresia, assisted by Fr. Bosca, the Italian Fa-
ther from Gatito. It is inscribed in Latin: Laudo Deum verum,
plebem voco, defunctos ploro, festa decoro - Kilima Mbogo. I
praise the true God, call the people, mourn the dead, enhance
feasts.

31 October 27: Torrential rain early morning. Planting flow-
ers and potatoes.

8 December '27: Immaculate Conception. War on bats.

1 0 December '2 7: A rrival Fr. Puel, Wh ite Fathers 'procurator at
Mombasa, brought by three Consolata Fathers, LuigiPerlo, Borello
and Cagnolo. We visit the Athi Falls, the bridge, the camp. They
take off at 330 for Nairobi.

25 December '27: Church full at 6.30 for Mass at 8. After three
Masses and Benediction, he finds some have not waited till the
end.

1 January '28: We open the New Year with Sunday Mass at
Thika at 9 a.m., preceded by Confessions and Instruction. Quite a
good crowd, with some Goans present. 81 confessed.

At 11, depart by motor-lorry for Kamiti, where the Italian Fa-
thers are waiting to bring him to their plantation. After lunch,
examining catechumens till 530. He is brought to Lioki to spend
the night. (Manira School is magnificent, andFr. Maletto, charm-
ing- Kalimoni diary.)

2 January 28: At 8 a.m. collected again by Italian Fathers and
brought to Nairobi. After a good cup of coffee at their place and a
long conversation, to St. Peter Claver's for lunch. "

Jules Blais had two reasons to come to Nairobi. One was to
acquire a motor-car. The other was to see the Doctor. He has not
been well.

Still, he takes up the reins again. In a day or two, he is back
on the same busy schedule, continually adding new stations.
Lionnet, the Sukari manager, a devout Catholic, brings him to
Mambre Estate where there already is a school. He now has a
car, but is barely able to drive. He gets back to Kilima Mbogo,
delighted to be back at base. What is troubling him is if Sisters
come, he will be forced to stay in Kalimoni. Brother is building
the convent and runs out of money! What a pleasant disappoint-
ment! Still, in all loyalty, he begins to pack. A prolonged stay in
hospital intervenes. At the end of August, he can pay his beloved
Kilima Mbogo a visit: "With real pleasure I come back. Here,
there is more life, more children, more space, what have you?
Everywhere more interest and more consolation. And how every-
thing has been kept in such proper shape: chapel, school, house,
avenues. We begin the day with Holy Mass."

Father Witte arrives. The Precious Blood Sisters are coming.
He wants to hijack them and bring them to Kabaa instead! Poor
Jules. He has to refuse. So the bold Michael Witte has to head off.
And Sisters arrive. Bedding is gotten, the chapel visited. And
guess who cooks supper? They spend the night in the school,
transformed for the moment into a convent.

For two years he commutes. The intervals get longer and longer.
He is ill, once with a temperature of 105°+, and watched all night
by Sr. Arnolda and Joseph Chege. The roads are impassable: two
whole months of rain-gauge reports only. When he comes, the
flowers seem brighter, the papaya more plentiful, the children
happier, Communions more numerous, a thousand times more
preferable! His last Christmas:

25 December '29: Nativity of Our Lord: At Midnight, Solemn
Mass with incense; Kabaa students are serving. Perfect order, still
only 246 Communions. Mass is over at 1.30 a.m. In 15 minutes,
not a soul around. Rising at 5 a.m. for early Mass at Thika. Thence
Kalimoni.

31 December '29: (Kalimoni journal) And the year 1929 goes
off to join the years that have gone before. The years pass on. Eter-
nity approaches with long strides. May our glorious patron, Therese,
help us to love God as she does. "

(In the New Year, 1930, Fr. Blais having fallen ill has not been
able to visit Kilima Mbogo. Three months of rain-gauge reports)

7 April 1930: Father Blais driven by the new director, the ami-
able Fr. G. Brouwer, comes to bid his last farewell to his beloved
Kilima Mbogo. It is breaking his heart. Having visited house, school,
chapel, they sit at table. Rain pours down in torrents. Some come
to make some really generous gifts to say Kwa Heri."

Another hand adds at the bottom of the page:

Fr. Blais died in France, 18 December 1930. Aged 47. "
"I am always moving from the day of birth until the day of
death" (St Columban).

Famed 14-Falls: Kilima Mbogo

Chapter Five

THE KIAMBU MISSION:
MISSIONARIES TO THE KIKUYU

Kamiri and three or four of his mates slid up through the
long grass to get a better look at the strangers. They were
two of the red-faced strangers one now saw from time to
time. One like them was living at Kambui not far away. Another,
it was said, owned the very land where the two were getting
their evening meal. They were wearing long black kanzus and
had ropes round their waists, and as they waited for the food to
cook, they had books open and were talking aloud. He had
heard you could get secret messages from the black signs in the
book. People said these strangers were dangerous. These ones had
sharp noses like Somalis. Still, they did not look so dangerous.

It was the month of March, 1913. The two Spiritans were
Eugene Pottier and his companion, Brother Theodomir. The place,
Lioki, still bore its Dorobo name, as did other places in the area.
His grandfather Kamiri, "the most important of all the Kikuyus,"
had always told them to be polite to those red strangers, though
he himself had once been captured by them. One of his mothers
had brought them some milk and bananas. Another boy had
shown them the stream nearby. He had imitated their strange
accent in Kikuyu.

Within a few months, Kamiri and his friends were testing their
own accents on a new language and discovering the mystery of
the sounds scratched in a book. But after one year, 1914, the
Mofe (that was his name) told them he would have to go to the
war. They could not understand such a gentle person going to
fight. He always told them not to fight. One of his friends,

Fr. Soul, came, but he also went off to the fight very soon after-
wards. Their new house was left to be minded by a Kikuyu
named Kimengi from Kiambu. "That's the one who had a fight
with my brother afterwards and was brought to court about it."

But then Mitreci came (1919 - Fr. Pierre Mitrecey CSSp). He
was the one we all loved. It was he who baptized us. No one
could even think of his being dangerous. Even when he rode
high on his horse, looking like a giraffe, no one could be afraid
of him. Who could be afraid of a giraffe? We even rode up there
with him. Some said all those strangers were the same. We knew
he was different.

On the 14th of July 1902, Bishop Allgeyer and Fr. Hemery had
trekked the six-hour journey from St. Austin's to the home of
Chief Kamiri. The previous month they had done the much longer
3-day trek from Naivasha Station to found the new mission at
Tuthu with "our confreres of Consolata." In 1901, the wild Eng-
lish adventurer John Boyes, on his way to answer a summons to
court, met two Spiritans walking near the Escarpment and

offered them the house he was then abandoning in Tuthu as a
Catholic mission. It seemed an ideal place to instal the new Ital-
ian volunteer missionaries. Karuri, the "Chief" and seer who had
previously supported Boyes, was delighted. The Bishop now
wanted to establish intermediate stations between St. Austin's
and Tuthu. And so they were directed to Kamiri, another well-
known "Chief" and seer.

However, as the All Saints Kiambu diary tells us, having found
too few villages and too few people near Kamiri's, and as the
Bishop had to return to Zanzibar, he confided the task of finding
a site to Frs. Bernhard and Cayzac. They were to look for a
suitable location within a day's march from St. Austin's. The foun-
dation of All Saints mission beside the Riara River, on the hill
called Rongere near Kiambu, was the result. There were about
forty villages around. Rurigi, the big man in nearby Turitu was
reasonably friendly. His counterpart at Kangoya above the other
bank, was called Karanja.

Louis Bernhard pitched his tent. He had three "children of the
Mission" with him for company. They start clearing the hill, a
mass of vegetation. Consternation! Karanja and all Kangoya want
him out. Anywhere else, but not on that hill. The stubborn Spirit-
an refuses to budge. Though the St. Austin's diarist had severely
criticised the Colonial seizure of all "unoccupied" land some
months before, his confrere now invokes the "Government's"
law. The land is unoccupied. Anyone can have it. Karanja finally
acquiesces on Kinyanjui's advice. They have no Mass-kit of their
own and must walk to Nairobi for Sunday Mass. On September
9th, feast of St. Peter Claver, they have Mass for the first time in
their tent. St. Austin's reports the fact with a prayer: "May the
Lamb without spot who is descending for the first time into this
corner ofKikuyu enlighten the minds of its inhabitants and for-
tify their will so that they may recognise the necessity and beauty
of our holy faith." In October, they make an official request to
the Government. In November, an official visits; they may now
build, in spite of a large settlers' syndicate having its eye on the
plot. The land includes a sacred grove with a Mugumo tree.

Once Fr. Cayzac had seen that his confreres were installed in
Kiambu before the middle of August, he hit off across country to

Tuthu to see how the Consolata Fathers were settling down, to
finalize the purchase of the land, and to see what other suitable
sites in between might be suitable for new mission stations. Re-
turning with Fr. Perlo, the head of the Consolata group, at the
beginning of September, he reported that for one day's march
from Kiambu, the population was very sparse. But after that, as
he traversed Metumi, he noted three or four possible sites. There
are plenty of inhabitants, the majority of whom are friendly. With
Fr. Perlo, he thought a better route to Tuthu could start from
Limuru railway-station.

But within a week or so, the whole of Metumi is in an uproar.
A series of tit for tat attacks over the previous year, and finally the
killing of an English settler for unspecified reasons, led the D.O.,
Dr. Hinde, to mount a big so-called "punitive" expedition. Cap-
tain Meinertzhagen reports the orders he gave on the 8th of Sep-
tember: "Every living thing except children, should be killed with-
out mercy." In the morning, he writes how grateful he is that no
children were found. He knew his Sudanese and Swahili merce-
naries could not stop killing once they started. "Rifles and ma-
chine-guns," Fr. Cayzac will write sarcastically later, "are the in-
dispensable auxiliaries of civilisation!!!" Villages and harvests are
burnt, hundreds of cattle and thousands of sheep and goats
rounded up. Fifty old grand- mothers are taken hostage. Two
hundred people have been killed. Fr. Hemery asks: "You rulers,
sirs, are soldiers and police the only means of civilisation? You
know where religion weakens, policemen must be increased.
But this is your last concern, you rulers."

Dr. Hinde wants the Tuthu missionaries to withdraw, suggest-
ing Fort Hall as an alternative. The pretext? "the savagery of the
local inhabitants." Fr. Hemery thinks some Protestant missionar-
ies did not approve of the new foundation. Now Ainsworth says
they must get out and suggests Limuru. Jackson joins the chorus:
"Evacuate!" Finally, the Commissioner himself, Sir Charles Eliot,
steps in: "Let them feel free to stay." "Which of them is deceiving
most the blessed monks they are persecuting?" our diarist, Fr.
Hemery asks. The Bishop wires: "Let them decide for themselves."

When the Bishop arrives from Zanzibar, he is informed by
Fr. Perlo, that the result of the uproar is a new mission at Limuru

and a new mission at Fort Hall. There are already two Fathers in
Fort Hall (more correctly, Murang'a), and by December, the site
near Limuru Station will be chosen definitively. St. Austin's re-
ceives a gift of "a magnificent ciborium and a surgeon's set of
instruments from our generous confreres of Consolata. "

In February 1903, Fr. Ball, recently appointed to St. Austin's,
pays a visit to the "confreres of Limuru," probably taking the
train. In early March, Fr. Bernhard with Br. Solanus, who has
built a small house for him at Kiambu, "spend five hours walking
to visit the Italian Fathers at Limuru and then return to Nairobi
by train." The visit is reciprocated when Fr. Gays comes to stay
for a few days "to dispel the solitude of the monk of All Saints. " As
he yet has no Christians, he goes to spend Easter at St. Austin's.
While he is away, eleven girls are "circumcised." The new mission
was the old site for the ceremony. In April, Fr. Perlo at Limuru sends
word to St. Austin's that he has a bad fever, and they at once des-
patch some medicine. Later, Fr. Gays calls to thank them, on his
way to Fort Hall. In June, Bishop Allgeyer goes to Limuru and cel-
ebrates "Notre Dame de la Consolata joyeusement. "

For the past year, foreign settlers have been pouring into the
country. They demand land. On 29 October, the St. Austin's dia-
rist reports: "The Kikuyus are being called to a meeting to be told
that all the land below Fort Hall, the whole of Kabete-Kiambu,
will be reserved for settlers. We shall then have to sell St. Austin 's as
all the surrounding villages will be dispersed. " The same would
hold for All Saints. The Bishop arrives and tells Fr. Cayzac to go
as soon as possible into the interior and find suitable sites.

As it turns out, the division of land was not that drastic. Cer-
tain areas, instead, are "reserved" for the indigenous Kikuyu, and
in fact, a settler neighbour of Fr. Bernhard's is forced to move
elsewhere. Fr. Bernhard will still have some Kikuyu villages around
him, but much of the land is settlers' concessions. On the other
hand, St. Austin's will bring hundreds of people onto their land
as nominal workers to avoid dispersion. All the same, Fr. Cayzac
sets out in January 1904 to prospect, taking with him Fr. Bernhard
and Mr. Felix, a French Catholic settler.

When they call on him, Dr. Hinde the D.O receives them well.
But they find to their amazement that the Consolata Fathers have

now six stations, and that "these good and zealous missionaries
have effectively occupied" the whole country without trumpeting
or drumming it abroad. " They identify two sites according to the
order of the Bishop. But in their report "they reproach the Bishop,
saying that if he does not act promptly and energetically Kikuyu
will be lost to the Spiritans. " They are evidently unaware that the
Bishop himself had given a free hand to Fr. Perlo to open as
many stations as he judged proper.

The newly-founded Consolata order had conceived the ambi-
tion to evangelize the Galla people living on the borders of what
are now Ethiopia and Kenya. Because of the impossibility at the
time of passing through Ethiopia or Somalia, they came to the
Vicariate of Zanzibar, which on paper reached that area but had
never been explored from outside. They were first to learn the
missionary task alongside the Holy Ghost Fathers. It seems then
that they fell in love with "Kinya" and its richly-endowed people,
the Kikuyu. The Lady Galla is forgotten. Mumbi the Kikuyu takes
her place with her seven daughters, and the marriage is clinched
by Baba Mtakatifu. A report arrives in St. Austin's: "All Kikuyu
north of the Railway is to be confided to Fr. Perlo and the Institute
of Maria Consolata. October 1905. It seemed that the Spiritans
would no longer be needed as "missionaires au Kikouyou." They
must give up "the pearl of Africa" (sic). "It is too bad. "

During the period under consideration, the Spiritans had al-
ready, as directed by the Vatican, ceded the pastoral care of scores
of peoples to other missionary societies: White Fathers and Mill
Hill, Trinitarians in Somalia, Benedictines and Capuchins in Tan-
ganyika, S.M.A. and others in West Africa. They must continue to
do so till the final handing back to the diocesan clergy. That is
the very nature of the apostolic "commissio. "

That it should be the nature of missionary work is obvious but
nonetheless, often extremely painful to those individual humans
who are missionaries. Many of these divisions entailed some mis-
understandings: read the urgent report to Bishop Hanlon in Kam-
pala, when Fr. Cayzac visited Naivasha and Nakuru before that
western boundary was properly defined. The case of Kikuyu is
unique in that the misunderstanding continued for decades! After
20 years, the Spiritan Procurator at the Vatican writes from Rome to

both Superior General and Vicar Apostolic and says in so many
words: "Your Excellencies! For heaven's sake, stop your squabbling.
None of your arguments hold any water here." But how to explain
the extraordinary disappointment of the Spiritans from Superior Gen-
eral to Bishop to the least concerned member of the district?

The Consolata idea of evangelizing the Galla came from their
Capuchin compatriots who had the care of the northern Galla in
Ethiopia. On the other hand, how the Spiritans conceived of a
mission to the Kikuyu is much more difficult to explain.

The ancestors of the Kikuyu and their Meru and Kamba cous-
ins had fled from fair-skin marauders and slavers, that is, either
Arabs or Persians, many many centuries ago, and settled in the
forested highlands of the interior. The "white-skin serpent of the
sea" in the story was the personification of that permanent threat.
It is not at all impossible, as tradition relates, that the Kikuyu as a
distinct entity originated from one family which moved into the
thick forests on the slopes of Kirinyaga (pronounced Kinya-a).
They became still more reclusive by intermarrying with the na-
tive forest-dwellers, Dorobo, Athi, and even pygmy, remaining
hidden and virtually unknown in their forest fastness. How Bishop
de Courmont came to conceive the ideal of a mission to such a
little-known people is a mystery, yet already in 1888, he writes
that Malindi and Kilimanjaro are their two strategic points on
their way to the Kikuyu. It is true, the "interior" in those days
exercised a special fascination. Besides, they are presumed free
from slave-trading and Islam.

The free-lance evangelist, Stuart-Watt, had conceived that very
ideal at the same time. He had literally sold all that he had and
mounted a small caravan and with wife and children set out
from Mombasa in 1894, despite the fact that the famous explorer
Thomson had said, "No caravan has yet been able to penetrate
this country, i.e., Kikuyu" (As said earlier, a Spiritan caravan failed
the same year). Stuart- Watt had as his purpose "to reach the
dense population which, according to native reports, was concen-
trated near to the snow-clad mountain Kenya." On arrival, he
finds the British Company post virtually under siege and takes
the advice offered and, abandoning the Kikuyu, settles near
Machakos with the Kamba people.

When the Spiritans arrive in Kikuyu five years later, as de-
scribed in earlier chapters, the situation is calmer. They are happy
with their first contacts. They immediately get down to learning
the language, the indispensable means to deepen that contact.
While they accept willingly the ministry to other races, they are
proud to call themselves and be called even by the Superior
General, missionaires au Kikouyou. One can only imagine their
mental disarray when the whole people is to be handed over to
others.

In December 1905, when Fr. Perlo arrives with the Roman
decision, they send their friend, M. Felix, to the Railway Station.
It seems none of them had the courage to go and meet him. As
it turns out, they need not pack up as yet. The new boundary
will be the Thika River. In the New Year 1906, Bishop Allgeyer
travels to Rome and obtains a modification making the river
Maragua the boundary. This leaves intact the three Spiritan foun-
dations in Metumi "and space to establish more in this beautiful
country. Don't we have enough unhealthy spots to be left at least
a part of Kikuyu?" It was not to be. The remission is cancelled in
July. They must move from the civil province of Kenya. "Roma
locuta est, " the All Saints diarist concludes.

The immediate result is the foundation of Mangu Mission,
August 1906. Founded in tears by Fr. Cayzac and the other two
displaced confreres one day's march away on the Kalumeno River.
It is soon dubbed Mangou des merveilles, Mangu of the wonders.
Within two months, they have five usable buildings ready, but
Fr. Leconte is transferred to the Procure in Zanzibar; Fr. Miiller
returns to "the mountains of his beloved Taita." Fr. Soul is ap-
pointed to the paradis de Mangou. Soon they will open their
eyes to see "the great and populous province of Ukamba." The
White Sisters of Our Lady of Africa will take a large concession
not far away. As the song says: "There are more fish in the sea."

Fifteen months after his arrival at Mangu, Joseph Cayzac re-
ports to the MotherHouse in buoyant mood, having cast aside
"the pale rays of the moon falling on three sad missionaries.
They have a three-room house to live in, a separate dining-room
with store and hen-house, a chapel 15 metres long, and a fifth
building comprising school, kitchen and bath-room. Fr. Soul has

arrived straight from University. He will be surprised to realise
that he will need all his science to teach our wild and proud
Kikuyu. The site of Mangu is indeed excellent, all that St. Tho-
mas might require for a model foundation. The air is pure and
healthy, the horizons are vast and of a beautiful variety; at the
foot of our hill winds the limpid waters of a fine stream, the
Kalumeno, and besides, there are many other attractive points
prescribed by the holy Doctor. We welcome the prayers of the
six Sisters who have come to live a few miles from us. They must
hasten the day when our very dearly loved but still too unruly
Kikuyu will allow themselves to be won over by the grace, which
is beginning quite visibly even now to touch them.

Now would be the moment to describe our successes in the
apostolate to the tribe which has attracted us so much. You must
realise that in fifteen months, we have only been able to prepare
the beds for the divine seed. Still, the Bishop, who came to en-
courage us, has been able to confirm twelve of our Christians.
(They have had 37 Baptisms in 1908). The soil is favourable and

Group celebrating 50-year Jubilee of Mangu Church 1963

promises in a not too distant future, a beautiful and consoling
harvest."

In 1910, Fr. Cayzac is in France collecting funds to build a
proper stone church. Fr. Leconte, filling in for him, continues the
same optimistic note in his report. A stone house, residence for
the Community, has been built in the intervening years and blessed
by Fr. Zielenbach, MotherHouse official visitor. In 1909, they had
19 Baptisms and 20 Confirmations. He describes the edifying
death of one of their first Christians:

"atrocious sufferings patiently borne." "More remarkable
was the manner in which he was nursed to the end in
direct contradiction of custom, watched and waked and
prayed over in death, and instead of becoming food for
hyenas, buried in our cemetery with all religious ceremo-
nies. Clearly something has changed.
"We have also had a visit from cartographers. We are situ-
ated at 0°.59'10M south of the Equator, 1,800 metres above
sea-level. On the superb horizon, we have both Kiliman-
jaro and Kenya, both with perennial snow, Donyo Sabuk
down among the beasts of the plain, and Kinangop, home
of elephants. Such is Mangu, surnamed "of the Wonders."
A good climate and not too many Protestants©. Its people
are well-disposed. They want us to stay here with them.
The harvest is ripe. Bring the workers."
By the next report in 1913, Fr. Leconte has taken off for Kabaa
in Ukamba, having first with great zeal seconded Br. Josaphat in
the completion of the new stone church. Fr. Cayzac having re-
turned "to his dear Mangu," "with his pleasant manner, his inti-
mate knowledge of the language, and his magic snuff-box," asks
what is now needed to complete a sound material base for the
mission after church and residence. The Procure replies: "6,000
coffee-trees."

Joseph Cayzac begs to differ: "To evangelize efficaciously, a
missionary must be free of all material care. Where will he find
time to share the food of the spirit with the flock, if from morn-
ing to evening, his life is a bitter struggle for his daily bread?
Experience tells us that a missionary absorbed by material care
does not conserve the indispensable interior disposition of soul,

equanimity, affability, patience. He is transformed into a really
surly sort, malevolent, irascible, hard and grasping to the point
of scandal. Is every missionary to be turned into a settler, more
or less in disguise?"

He must all the same bow to authority and plant some coffee
on their limited plot. However, he is prouder of four young mar-
ried catechists.

Their apostolic strategy was first based on building up Chris-
tian families bound together with the Sacrament of Marriage.
After ten years, they will have 50 such families. These families
were then invited to settle at a circle of schools built within a 10-
mile radius of the Mission. To avoid the intrigues of the colonial
officials, a land-buying scheme is set up with lay leaders as trustees.
The families would be masters and models of the Christian life.

Though specially respectful of Kikuyu tradition, he still works
strongly against several customs. Given the Kikuyu fear of death
and the dead, he counts 42 burials over a decade as "the most
glorious of his statistics." Another statistic he could be proud of
was the number of people who took the pledge of temperance
or total abstinence from alcohol. For a long time, no headway
was made against the custom of drunkenness. Even one of his
most gifted converts, Michael, had twice built up a fine business,
only to lose all twice over through heavy drinking. He finally
came and asked Fr. Cayzac for a three-year pledge. At once, his
business picked up, shops were busy, transport oxen multiply-
ing, his mills producing flour, his bank balance mounting. (Some
years later, he will drive Fr. Lammer from Mangu to Kiambu in
his own car.) Not only Christians began to take note of such
success. The young men themselves were calling meetings.
Excesses were denounced. Each then was invited to come
and kiss the cross and promise abstinence from alcohol for
one or two or five years or, as one chose, though not married,
"till my first daughter becomes marriageable." He concludes
his report: "We have nothing heroic to report; still our young
Mission has kept the promises it led us to conceive in 1906."

One must admire this really Christian missionary full of pa-
tience and hope. Later, a new foundation, Gatanga, had to be
ceded to their "neighbours and colleagues of Consolata" when a

rearrangement of the civil provincial boundary, the Chania in-
stead of the Thika River, put it under the Prefecture of Kenya.
"One ought to be comforted completely at the fine results of our
successors. But one lacks so much a truly supernatural approach.
We must try to be ready for everything like proper servicemen of
the Lord."

Nothing like the Mangu optimism is heard at All Saints Kiambu.
At first, the general attitude of the population was favourable,
though distrustful. Many come to listen to instruction or attend
Mass for a while. Very few consent to come regularly. A big feast
could draw a crowd. Then stop. The first solemn Baptism of four
young men on All Saints Day 1905 filled the church with fervent
hope, it seemed to Louis Bernhard. This may be the beginning.
By the end of the year, he realises how much the Kikuyu is an
individualist. He does not follow the crowd. He does not commit
himself easily. The only consolation is that individual conviction
is more guaranteed. Promises when made will mean something.

While the ordinary folk feel free to move in and out of the
mission, pass the time of the day, or have a cut dressed, the
Government-approved leaders in the surrounding villages carry
on a campaign of intermittent opposition. Sometimes blocking
mission-dwellers from pasture or firewood, sometimes accusing
them or the Reverend Father mischievously to the English offi-
cials, who, in their turn, are continually blamed in the journal for
their secret antagonism, disguised by a studied politeness. Re-
quests for new sites in Tinganga and Lioki in 1908 are turned
down after supposedly careful consideration. If Christians in Kenya
today are in the majority Protestant, it should be remembered
that that was the established choice and policy of the Colonial
Power.

Fr. Bernhard seemed to have had sufficient good humour and
perseverance to keep going in these circumstances. His three
successors, though making important careers for themselves later
and elsewhere, leave us very depressed with their continued
complaints and desperate prayers. Yet a fair-sized chapel is built,
a stone dwelling house, a small school; coffee planted at the start
is continually expanded and yields sometimes with extraordi-
nary abundance. The mission becomes financially self-support-

ing. On the other hand, 14 years elapse before the neighbouring
headmen, Malaro, Njuguna and Rurigi, allow them to catechise
in their villages. Then, there were the mysterious deaths of the
first five or six infants born at the mission to the few Christian
families. Fr. Fouasse visits Uganda and returns "comforted to have
seen a really flourishing mission!"

Fr. Jacques Horber, whose years of missionary service in Kenya
allowed him to see the entire development of the Church from a
small struggling mission to a dozen dioceses, mostly staffed by
African bishops and clergy, in later years, was never very eager
to expand on his time in Kiambu. His stay in All Saints seems to
have been a rather long-drawn-out, solitary and frustrating expe-
rience. Obviously a "strong" man. But the Kikuyu had been bul-
lied and bashed too much already.

Fr. Hans Burgman, historian of the Mill Hill Fathers' mission-
ary apostolate in Kenya, says of his confreres: "They did not
seem to have realised why the K. were uncooperative. The K.
were deeply hurt. Twice over, the white strangers had stepped
into their affairs with savage power. The K. had tried to defend
their national pride by sending the flower of their young warri-
ors against the arrogant intruders, and hundreds of them had
been massacred in fights that gave them no chance at all. Their
defeat was complete, their desperate resistance had been futile
and ridiculous. The presence of the white man was a constant
reminder of their humiliation. The British upset the whole politi-
cal organisation of the K. and appointed their own favourites as
chiefs. All the K. could do was seethe with hatred. It is a miracle
that the priests got any respect at all." Fr. Burgman is talking of
the Kisii. The Kikuyu suffered a similar humiliation. They were
more prudent and bowed more swiftly to force majeure. Should
one not expect similar resentment and animosity? And did not
later events not prove it?

Did the young Swiss, Jacques Horber from St. Gallen, not
remember the tribal clashes in his own homeland within living
memory or the centuries-long resistance to invasion from impe-
rial powers? Still more ironically, the native Alsace of many of the
confreres was being liberated during the very period. The Irish
Burkes, OConnors, Foleys, Gogartys were brought up in the af-

termath of a Land War where the native Irish had won from the
Imperial power and its settlers a revolutionary land reform. But
did they make the comparison? It is true that the student, Maurice
Otunga, heard his Irish priest-teacher drawing exactly that com-
parison. But was not that exceptional? On the cultural level,
as Henry Koren says, Fr. Daniel OLeary applied the love and
respect he had for his own native oral traditions to the oral
traditions and culture of the Kikuyu, his adopted people, and
indeed, his school-books and Gitabu prayer-book are inspired
by that love. Still, it seems to remain true that few mission-
aries could see what was at stake socially and politically in
the history that was unfolding itself in East Africa under their
very eyes.

The evangelist Stuart-Watt's family, even at moments of great
danger, refused the security of the Machakos boma or the pro-
tection of its askaris. They did not want to compromise their
image before their people. Neither did they fraternise with offi-
cials. The young wife of Francis Hall, the Colonial Officer, though
so short of company, never seems to have called on her compa-
triot a few miles up the road or vice versa. Yet the Holy Ghost
Fathers from the very beginning were socializing with Railway
people, officials, and when the settler invasion developed, with
these very invaders. Fr. Bernhard insists on what pains he took
from the start to impress on people that he was neither settler
nor official. But he did enjoy his motor-cycle ride over and
intellectual discussions with the Baroness Karen Blixen. She
accepted easily that he valued the conversion of nine young
Kikuyus more than many motor-cycles. But what of the Kikuyus
themselves? Fr. Cayzac could write in the 1920's: "The people
had not as yet made any distinction between whiteness and
whiteness, between officials, missionaries and settlers." From
Kalimoni, Fr. OFlynn reflects in September 1947: "It is sad to
think that Africans, fairly numerous, merely regard the Priest
as 'Mzungu tu '- just a European." In spite of continued remind-
ers and reproaches from their Superiors, the Spiritans seemed to
do quite little to dispel the confusion. Edel Quinn, however, the
Legion Envoy, did notice the great reluctance of some Holy Ghost
Fathers to have anything to do with non- Africans, though her

usual perspicacity fails her, and she is quite puzzled by it.
(Desmond Forristal).

The devout Catholic Frenchman and settler, Mr. Felix, had
built a chapel on his land on the Ruaraka River and asked for
monthly Mass from the priest and catechism for his workers. A
most generous benefactor, it was he who had bought for the
Spiritans as a gift the original ten-acre plot at Lioki, the only
condition being its' dedication to Our Lady of Victories. He was
always a regular attender at Sunday and Feast-day Mass either at
St. Austin or All Saints. He even accompanied the Fathers some-
times on a long-distance trek. But how could an ordinary person
see the difference between planter and priest? Were not all ac-
quiescing in this gigantic conspiracy whereby, in Fr. Cayzac's
words, "the labourer is the dispossessed owner of the soil," and
quite at the mercy of the "Great White Chief who from the good-
ness of his heart had reserved what remained of it for the use of
the lawful owners of the whole."

How then is Jesus to be proclaimed by such witnesses?

"The ordinary people, and especially the outcasts of soci-
ety, joined Christian ranks precisely because they recognis-
ed in the person of Jesus one with whom they could iden-
tify. The story of Christianity in Kenya, or indeed in the rest
of Africa, is essentially one of identification. It mattered
little that the messengers of Jesus in Africa came from a
different culture. The cultural question aside, the message
of the man from Nazareth struck a chord in East Africa. The
indigenous people felt that he was one of them... the man
of sorrows, misunderstood to crucifixion, and vindicated
by the Father in the Resurrection" (Dr. Lawrence Njoroge).
Great was the multitude of the preachers. But Jesus seems to
have revealed Himself through some more than others. Fr. Horber
set out from Kiambu in February 1918 to conquer the hearts of
the Kamba people for Christ. Six Kamba converts from Kiambu
will become the nucleus of the new Christian community. He is
exchanging places with Fr. Leconte who has been labouring there
without result since 1913. By 1922, Fr. Leconte has fallen gravely
ill and must be repatriated. Fr. Cayzac takes over and reports on
the "destiny of this misfortunate mission." Yet, he continues: "Fr.

Leconte seemed at last on the eve of a great harvest." Yet, of all
these early years at All Saints, Pierre Leconte's are the fullest of
hope and joy.

1918 saw the Holy Week ceremonies celebrated in full for the
first time to packed houses! The following year, a retreat for the
Christians was added. Each Christmas is a paroxysm of joy till his
last: the now customary bonfire is alight, fireworks shoot up. "By
10 p.m., curious non-Christians have filled up the seats of the
church and unfortunately have to be moved to let in the faithful.
All sing. All sing in tune and with the most joyous spirit. What a
pleasure!" Repeat performance at 8 next morning. "And to think
that the Father Visitor from Paris in 1908 wanted to suppress this
mission. It is now absolutely thriving. "

In 1921, he had organized the Corpus Christi procession with
the station for Benediction of the Blessed Sacrament at the
Mugumo Kikuyu sacred-tree. Many priests attended. Fr. Mitrecey
brought the Christians from Lioki, many non-Christians joining
in. Just here, nearly twenty years before, Fr. Bernhard had barely
escaped being speared to death. "What a change! Where the
devil ruled, Our Lord has triumphed." Nearby too, by the stream
in a month or so, there will be the annual circumcision of Chris-
tian youth, boys and girls, conforming to custom but without
customary ceremonies. He has tried to engage in a dialogue with
custom. He will manage the remarriage of a young Christian
widow by having dowry paid to her brother-in-law to the con-
tentment of all. Even the local elders come and invite him to
catechise in their villages. With Fr. Bugeau and three St. Austin
catechists, he has spent two solid weeks revising his Catechism
in Kikuyu and Prayerbook with Sunday Gospels. In spite of his
great illness, he takes his translation work back with him to France.
Thinking he had recovered, he returned to East Africa but died
soon after, in 1924.

While in France, he had once given a talk entitled the "Catho-
lic Missionary," concluding with these words:

"The missionary, obeying the word of Jesus Christ, 'Go and
teach all nations,' goes off to evangelize. He sacrifices par-
ents, homeland, family; he gives to souls in distress all that
he has, that is, all the love of his heart and his life too, if

needs be, supported sometimes by generous people who
help him, working always, up till the moment when one
fever stronger than the others lays him low. He lives there,
his face to that heaven in which he has always hoped, begs
pardon from God for his passing faults, and dies like a
soldier on the field of battle. The land of Africa which he
has loved so much will keep him till the day when, by the
mercy of God, he hopes to rise in glory."
Pierre Leconte has "died in the breach." Joseph Cayzac, sorely
grieved by the loss of a dear confrere, steps into it.

There then unfolds the saga of the girls who wanted to "read."
For up to this, the attention of the mission had been turned
principally to young men, and to young women only when they
were engaged to Christian young men. All other women were
completely under the thumb of their pagan menfolk. One day,
however, a change came. A group of girls presented themselves
to Fr. Cayzac. They wanted to learn to "read." "There's the school,"
he said, "go right in." "But if our fathers know we are coming
here every day, they will lock us up with the sheep and goats.
We want to stay here now and not go home." When he had got
over his astonishment, Fr. Cayzac told them to come back in a
week, and all would be ready. He saw now he would have a
great choice in brides for all his young men.

After a week, the six girls are installed in a quickly-built mud
"convent." They begin to read, to learn catechism, to attend
daily Mass, to cook simple meals. But after a few days, their
fathers are on the trail, abusing the priest and accusing him of
abducting their children. But the girls insist they have come of
their own accord. They are immediately snatched and dragged
off. But the next day they are back, badly beaten, but still
eager to learn. In the court-case that followed, Fr. Cayzac de-
clares again how freely they had come. The girls say they are
ready to die rather than give up their reading. The priest then
adds that he has no interest in any future dowry-arrangements.
The fathers would get their due in goats. The case is solved.
Within a short time, there are thirty in the "convent." The idea
spreads to other missions. The Catholic population of Kiambu
will soon quadruple. The Christian families settle in the surround-

ing villages within earshot of the church-bell. A larger church is
needed.

But Fr. Cayzac needs some rest after 15 years of labour. He
must leave his "beloved Kikuyus." He closes his last entry in the
journal, asking, is this provisional or definitive? Fr. Charles Lammer
from Mangu takes over without much enthusiasm. His missionary
career had been interrupted by several years of imprisonment in
India during the war-years, but it will last right up to 1968 when
he will have retired back to Mangu. By then, four- fifths of its
population will be Catholic. But for now, however, he cannot
understand Fr. Cayzac's regrets at not returning to Kikuyu. He
has been appointed to Castlehead Junior Seminary in England.
Christmas 1925, there will be no firewoks for Christmas night. No
bonfire. On the 31st, he ponders gloomily: "We are surrounded
by nothingness on two sides, the past and the future; and the
present, what is it?" His morale slowly improves in the New Year.
In May, the following year, he will have the pleasure of baptizing
a large group of young men. But all are immigrants! Some Luo,
and the Kikuyu, not from Kiambu but workers from Metumi! All
the same, he has begun to provide two Masses on Sundays while
awaiting a new church.

The ever-efficient Brother Josaphat arrives, having been
organizing materials for several months, quarrying and deliver-
ing. Foundations dug, walls rising. The people are thrilled when
Bishop Hinsley, the Apostolic Visitor from Rome, comes to see
and gives the papal blessing. He tells them, after three years you
will need a still bigger church. Reverend Father in an aside mut-
ters to us: "The tribe of Wakikuyu is not in such a hurry!"

In fact, the enthusiasm of opening the new church in mid-
1929 is short-lived. A new mood of suspicion sweeps Kikuyu: "A
breath of evolution, like revolution" (13. 10. '29). People are afraid
that the Colonial regime wants to snatch even the "Reserve" from
them. A rumour spreads when Presbyterians, in Thogoto not far
away, were asked to commit themselves against the custom of
female "circumcision" by impressing their thumbprint. They had
signed away their land, the rumour-mongers told them. And in
fact, the "Reserve" was nullified in Western Kenya to allow gold-
prospectors to rush in. Now Fr. Lammer finds his people very

suspicious. The mofe is trying to get your land to hand it to the
Government, says the rumour. Patience. It will pass. At year's
end, there is the now customary blessing of children on Holy
Innocents. A great mob of children are brought along. "So, the
future is promising."

In 1932, Fr. Lammer has the joy of his 25th Year Jubilee of
Priesthood. His joy is tempered by the death in turn of three
Spiritan Brothers who had worked in All Saints: Martial, Theodomir
and finally Kilian in February 1933-

"It was a holy Brother who has died. St. Austin's Church
was packed. Many Christians had come from Kiambu to
show their esteem for the beloved Br. Kilian. He had ren-
dered them so many services, lending tools, sharpening
axes, soldering saucepans, and nursing them in their sick-
ness. The services he has given here at the Community of
Kiambu during 15 years is incalculable, in the coffee-plan-
tation and factory, in the church as sacristan, in the kitchen,
in the garden, everywhere in a word, and all has been so
well and so methodically done. As a religious, he was a
model without equal."
Brother Martial, for his part, had been Kilian's fellow-towns-
man and life-long friend from Baden in Germany. In 1907, he
had a quasi-miraculous recovery from a near-fatal bout of ma-
laria and remained for long the heart of St. Austin's farm-devel-
opment. As overwork and ill-health weakened him, he retired to
Mangu in the 1920's, devoting himself to the sick and the dying,
burying the dead and consoling the bereaved. At his own burial
in January 1933, his many Mangu friends disputed with each
other over the honour of carrying his body.

Fr. Lammer himself must take some rest in his home-country.
Regrettably, one of his last requests to neighbouring elders for a
little extra land even to rent, for his out-school at Kanunga, was
turned down unanimously. "It is sad to observe that the Mission,
now thirty years in the country, is not more loved. " Some must
sow in tears.

Chapter Six

LIBERATION AND EDUCATION
1899-1968

After having gone all over a great part of Africa, I came to
Kabaa and found here an Institution whose like I have
seen nowhere else, because of its organization and the
admirable spirit which rules here.

Thus wrote Fr. Soul CSSp, official Generalate Visitor. Lest we
think this former Kiambu and Mangu pastor may have been bi-
ased, listen to another visitor to Kabaa:

"I have come to Kabaa all the way from Tindivanam South
India to see the Central Catholic Training School of Kabaa, as I
was told by a prominent Education authority who has toured
Africa that this was the best school in the Country. I passed 20
days from 14 May to 4 June 1933 in Kabaa, and I am convinced
that it is an ideal school.

"Band, Singing, Drill are excellent and always win the appro-
bation of everyone that comes to Kabaa.

"I consider the system of character training exceedingly good
and most effective, as is shown by the true family spirit that
reigns in the house.

"The general alertness noticeable in every department and,
especially in class, is a feature not generally associated with a
tropical climate. I consider this due principally to the fact that the
boys are kept always busily occupied.

"The aim of the school, Jishinda ushinde (Overcome yourself
and you will overcome), is being fully realized in the life of the
school. Long live Kabaa." P. Marie Conjandaisamy.

A visiting English Catholic layman wrote: "The only thing which
could possibly have made Kabaa is the Spirit of God."

A group of Consolata Fathers with their Bishop wrote: "Rigans
montes de superioribus suis . - Irrigating the mountains from their
heights." Date: 11 October 1933.

From the start of their East African ministry, the Spiritans were
engaged in school work. When they reluctantly accepted the
pastoral care of half a continent in 1862 (Zanzibar in fact means
"black continent") from the Reunion diocesan priests, it included
one small school with two dozen children. These were boys and
girls who had been ransomed. Because of the immense distance
to their homes in Central Africa from where they had been
snatched these children had to be protected from being kid-
napped again, and also, educated to be economically independ-
ent - liberation and education were the aim. Fr. Fava's first Catholic
school in East Africa therefore, had, an agricultural and industrial
bias and contained a hospital, a smithy and several workshops.
This was the model which was transferred to the mainland, so
that even Religious Education also had a practical aim, to pro-
duce catechists. The explorer Stanley said of Bagamoyo: "The
missionaries not only instill into the minds of their numerous
converts the principles of religion but also educate them in the
business of life." Besides, the Vatican also had made it clear that
anti-slavery subsidies could be used for the education of those
liberated and also for any way to lead African people to liberty.

Within a year of his arrival in St. Austin's, Fr. Hemery had
started a school. The same would hold for any new foundation.
In 1953, the Religious Superior, Fr. Kelly, could report, "Our
Apostolate in the main is worked through the schools." His
confrere, fifty years before that (8.7.1901), had many children,
boys and girls, from the neighbourhood attending catechism and
school at the Mission, from the villages of Njuguna, Gatama,
Wandiga, and Mzundo. On 6 January 1902, Johanni, a Kikuyu
boy, is baptized, and his classmates are highly impressed by the
ceremony. A few days later, a Taita boy joins the group. The
same month, classes are functioning also at Kihurunjo's and
Kinyanjui's; already Riruta Mission is beginning. Our diarist is
dismayed at the duplicity of the colonial officials. He finds out
that while saying they were completely in favour if the chief
agreed, they had privately warned him not to agree! "La perfidie

d' Albion, " our diarist reminds himself again of the proverbial
French distrust of England. At the same time, they hear that the
Scottish Mission has been offering money to those who would
come to them. And when Kinyanjui starts preparing timber for
the school, they ask him to do the same for them. This unintelli-
gible bickering only infuriates him.

Back at St. Austin's, the holy priest finds his school empty.
It is the dancing season. But patiently he remarks, "Man is the
same everywhere. He must jump! Let it be called waltz or polka,
gichukia or kibata, it's always the same thing. To note: in Af-
rica as in Europe, the dance fails if the airitu (girls) do not
turn up. To be thought about. After 15 days at the dancing, his
children are back in school." (18.9.1902). Next day: "We re-
ceive an epistle from the so-called District Collector of
Masailand, in which, simply by the authority which he gives
himself, he forbids us to teach at Kinyanjui's! How grotesque!
Blessed are you when you are persecuted. " A week later, le
grand Ainsworth writes to say he finds a school at Riruta
"unnecessary," but allows visits. They put up a hut-school not
far away at Kibagare, where Fr. Cayzac goes to teach every day
without being disturbed, and still another on St. Austin's land. By
September 1904, the opposition has diminished, and they can
choose a site at Kinyanjui's and build a hut-school. In 1909, when
Fr. Bugeau is preparing to put up a stone building, it is reported
that the Government has told Kinyanjui to send his children to
Dr. Scott, the Presbyterian head at Thogoto. After a written com-
plaint, Dr. Scott replies politely, promising to leave the area to
the Fathers' apostolate. Fr. Bugeau pitches his tent there with Br.
Josaphat and starts building.

In November, 1910, Fr. Bernhard at St. Austin's tells us: "Since
a week ago, we have begun catechism to prepare for First Commu-
nion. At 8 a.m., there is catechism for fifteen catechumens in the
church, while Madeleine, the wife offoseph, teaches prayers to
others, the beginners. At 11 a.m., there is catechism for others, i.e.,
Kikuyu, the lessons at 8 being in Swahili (for Nandi, Luo, etc.). At
2 p.m., there is catechism in the church for First Communicants,
while Madeleine again looks after the beginners. In this way, Fr.
Bernhard, though the only Father in the house during the week

(Fr. Bugeau coming from Riruta on week-ends only), can nearly
cover the catechism lessons and other duties. "

A few years before (8.9-1907), he described his days at All
Saints Kiambu: u After Mass and Benediction, while non-Chris-
tians are instructed in the chapel, the second Father takes the Chris-
tians to the schoolroom to teach them singing and give them the
catechism of perseverance. On weekdays, while one catechises the
less advanced at the sacred tree, the other takes the more advanced
for reading, etc. In brief, people are gradually approaching the
Mission, and their confidence in us grows. " Unfortunately, Fr.
Fouasse gets involved in building, when Fr. Bernhard departs,
and neglects the lessons, as he confesses. But by 1911, it picks
up again: school, catechism, singing, every morning in Kikuyu
and every evening in Swahili.

About the same time in Riruta, some boys present themselves
to Fr. Bugeau and ask to see the holy room where Ngai lives.
They then say they wish to learn to read but would like to test

A typical hush-school

him first. One of them then produces a paper with a sentence
written on it, and all are completely amazed that the priest can
decipher it. With the added help of a harmonium, a gramophone,
a little football, a spot of hare or monkey hunting, after two years
he has a dozen boys learning reading, writing and catechism
(Riruta 17.8.1911).

Mangu by that time had four married catechists, and two Sis-
ters of Our Lady of Africa (White Sisters) helped at the centre.
Bishop Neville found the two Sisters keeping school in the new
stone church as the first mud-built building had collapsed. The
children attending were mostly Christian and were learning
"Prayers, Catechism, Reading and Writing in the vernacular, Arith-
metic and Church Music, such is the Trivium and Quadrivium of
the young Mangu University. The young ladies, in addition, are
taught sewing. (This last was to develop into a tradeschool).
Occasionally, a sprinkling of adults come, Christian or catechu-
men." There was also a ring of schools in the surrounding villag-
es, each with a resident teacher.

Similar small schools had been started off in the shambas near
the railway-line, so that in 1918 when Fr. Blais was asked by the
D.C. to let him know what kind of school service he was provid-
ing for African people; he could reply that he had 755 pupils in
school, mostly Luo men but some women. 518 of these are in
Nairobi, and the rest at Ngong, Athi River, Ulu and Kitui. Read-
ing, Writing, Arithmetic and Religion are taught, and in Nairobi
50 are learning English from Fr. Gogarty. It will become common
practice to demand simple literacy from Luo converts before
Baptism; then, when they migrated again, they would have their
prayer-book and catechism in Swahili to keep them in touch.
The Swahili reader was a translation of the Consolata Fathers'
Kikuyu reader. In 1922, Fr. Leconte would add his admirable
prayer-book in Kikuyu with the Sunday Gospels.

It is obvious that Fr. Baur, the historian, is quite accurate in
dubbing these first twenty years: the age of the Bush-school. The
next twenty he calls the age of the elementary school. One might
also call it the age of cooperation, as both Catholic and Protes-
tant leaders came together to make common cause in dealing
with the colonial authority, now taking a more active interest in

schools for African people. It was because of these contacts, that
Fr. Con McNamara was able to convince his superiors, and his
confreres to some extent, of the need to improve our schools,
the most urgent task being the training of teachers. Bishop Hinsley,
the Apostolic Delegate, was still more forceful and told the Catho-
lics they were far, far behind! In 1933, St. Austin's thought they
were doing wonders having 12 candidates for the Elementary
Certificate for the first time.

The epic of Kabaa School has been described admirably and
at length by Mr. John Osogo in his thesis, and by Fr. Lorcan
OToole, more briefly, in his history of Machakos. It must suffice
here to say that Fr. Witte established in 1926 his Central School
dedicated to St. John the Apostle and which was all at once
elementary school, trade school, teachers training centre, Broth-
ers novitiate, seminary, and in 1930, high school. After a decade,
the high school section is moved to Mangu mission site to be-
come Holy Ghost College, Mangu. About the same time, the
Mother House relieved the French Province of the immediate
responsibility for staffing the Vicariate and invited the Irish Prov-
ince to take over. The new foundation would, therefore, be
modelled on Irish Holy Ghost colleges, the student-body would
be "the lads," the originality of Fr. Witte's approach diluted. It
should be added that these colleges had been founded in Ire-
land by our French Fathers, not only to attract members to the
Congregation, but also to liberate native Irish Catholic youth
from subservience to the Anglo-Irish imperial ascendancy in their
country.

Fr. Peadar Kelly was Headmaster for the first two years, as-
sisted by Frs. J.J. OMeara and G.T.Foley and Mr. Ignatius Mkok, a
Makerere-trained Kabaa past pupil. Forty-nine pupils turned up
for the opening when the first term started on 11 January 1940.
They were divided as follows: Form IV two only, Form III six,
Form II twenty-two and Form I nineteen pupils. Among them
was a boy called Maurice Otunga, later Cardinal-Archbishop of
Nairobi. Later (1947), a boy named John Njenga will be in charge
of the Sacristy and Ceremonies. Now Archbishop of Mombasa.
Those joining Form I were drawn from the whole country and
had already completed six years of elementary/primary school

with, in addition, two years in what was then called Intermediate
or Junior Secondary. At first, Form II graduates of Mangu were
eligible to sit the Makerere University Entrance. Later, when
Makerere was incorporated by London University, the results of
the Form IV Cambridge-run examination would give direct en-
trance to University. One Mangu student entered Harvard Uni-
versity directly from Form IV.

With enormous efforts and often great privations, devoted head-
masters and staffs built up the school materially, as Government
subsidies are reluctantly made available. The number of students
mounts steadily from the initial 49 to 113 in 1950, the first year in
which the school has its full quota of students in each form. Mr.
John Osogo attributes the growth of the school in numbers and
in performance to Fr. J.J. OMeara who had been Head for much
of the decade.

In 1940, the new Mangu foundation had still been accepted
by all three heads of Vicariates, even though both Kisumu and

Bishop McCarthy with staff and students of Mangu High School - 1946

Nyeri were keen to start their own high schools. It was only the
intervention of Bishop Mathews, the Pope's representative, that
held the status quo. He had a great admiration for Mangu High
and declared it the best he had seen in East or West Africa. How-
ever, such a central position could not be held indefinitely. There
was, consequently, great pressure on the indivual parishes to
step up the number of elementary, primary and intermediate
feeder schools.

So we find Kiriku, Lioki, All Saints Kiambu, Ruaka, Limuru,
Ngarariga, St. Austin's, St. Peter Claver's, Riruta developing their
pre-secondary levels. The elders of Kanunga forget their refusal
of 1931 and offer land. Fr. OLeary reports a school operating
there when he takes over All Saints in 1939- In 1945, Fr. Doody
can organize 7,000 people to take part in a Sports Meeting to
raise funds for Kanunga school-building. Food is offered to all
by the school-parents - the terrible shortage of 1943 has been
forgotten. "Protestants, Independents, Pagans who had hitherto
stood aloof are now becoming interested in the organization of
the school. Discussions we have had since the sports have brought
to light the necessity of getting the people young and old more
interested in the Mission and school work. " So the next big sports
meeting with 28 teams competing was organized completely by
teacher Lucas Thuo and his lay helpers. The new brass band was
also there to show what it could do. It is worth remarking that
there were no international funding agencies active as we know
them to-day. All funds had to be raised locally. But the generos-
ity of the Kanunga elders is awakened, and in 1946, they offer
another four acres and undertake to build the school-extension.

Expansion around Mangu mission had no great obstacles; Fr.
McGill could show the Visitor from the MotherHouse the seven
schools and churches he had developed without much hindrance.
Limuru, Lioki, and All Saints Kiambu, on the other hand, were
hemmed in by settlers' estates or by AC or CSM or "Independent"
developments. These Independent churches and schools had de-
veloped rapidly in the thirties as an attempt to preserve tradi-
tional Kikuyu values in a modern setting. They became the seed-
bed for political independence. Jomo Kenyatta had his office in
Kiamwangi independent school.

Fr. Frederick Bugeau CSSp in his long essay of 1912 entitled,
"The warlike spirit of the Kikuyu," considered that "the young
Kikuyu, though prevented from fighting, was never cured of his
warlike spirit. Like his model, the leopard, he might have to lie
low for long periods. This is prudence, not fear: Kwigita, tiguoya.

Taking employment is
spying on the enemy. Sub-
mission is purely tactical.
Everything done by the
white man is understood
as a form of oppression.
Those forced to work are
"soldiers" and return
home with the honours of
war. The elders' songs
keep such memories
alive." Frederick Bugeau,
retired in France in 1952,
could not have been as-
tonished at the violent
explosion of the Mau Mau.
Like a dormant volcano,
each decade since the in-
vasion had registered its
protest.

All Saints Kiambu is painting the church in preparation for its
Jubilee, 50 years since the foundation, when Chief Waruhiu is
assassinated, and the "Emergency" declared by the Imperial Gov-
ernment. Troops are transferred from the Suez Canal Zone.
Kenyatta and other leaders are arrested and put in detention.
The Kikuyu are now truly under siege. The anti-European oathing
had begun several years before but now continues at an acceler-
ated pace. Everything non-African is targeted: not only officials,
askaris, military, settlers, their kin and all their collaborators, but
also, an institution like Mangu teaching foreign subjects, doing
foreign exams, subsidised by the colonial regime. Mangu stu-
dents are shunned at home. The whole colonial set-up is re-
jected by Mau Mau and must be violently destroyed and original

Fr. McGill (right) with Mzee Kenyatta,

Chief Muhoho and Fr. A. Lynch

in detention camp

freedom restored. Even riding a British-owned bus in Nairobi is
declared a capital offence, deserving death. Many agree with the
aim, without approving the means. Mangu High School is given
a permanent garrison.

In the midst of this state of war and the enormous disruption
it brought about, school goes on. Classes. Examinations. Budg-
ets. Football matches. Basketball. Volleyball. Choir. "We are sup-
posed to be shot but not particularly worried." (14.10.52). World
War Two got scant attention from our diarists. It is a bother for
the students to write duplicate answers to examinations. They
might be torpedoed en route to London. But now the shooting
can be heard, and our schoolmasters are awakened from their
political complacency. After a shoot-out in the vicinity in April
1953, it became obvious that a lot of innocent people were
being shot under cover of a general suspicion. In June 1954,
the diarist complains that "the Home Guards are becoming as
lawless as the Mau Mau and have indulged in an orgy of robbery
and thuggery. "

With villagization in June 1955, he thinks "the Government
seems determined to 'rehabilitate' the Kikuyu by brutalizing and
debasing them. This single step is probably the greatest tragedy
since the Emergency began. " What good are bursaries for educa-
tion if, when "the Kikuyus leave Mangu, they find they are out-
casts? 'No Kikuyu need apply' is the slogan of the employment agen-
cies in Railway, Banks, Survey, etc. "

Except for some internal trouble, the school survives the Emer-
gency unscathed, even though hundreds of people have died
violently in the neighbourhood throughout the decade. Thou-
sands also had been taken into detention throughout the whole
country. 40,000 spread through 47 camps. "Hundreds were ex-
ecuted, thousands shot out of hand. One hundred white lives
were lost." (Pakenham). Fr. Patrick Fullen was asked to assist at
over 800 hangings. The cost in cash to the government in Lon-
don of 60 million sterling pounds was found too expensive. The
result was the release of Kenyatta and the abrogation of colonial
rule - Uhuru.

Who can explain the extraordinary spiritual effect of these
troubled times on the Holy Ghost Mission? The twice-attempted

shooting of Fr. Patrick McGill, rather than deter the people, seemed
to open their hearts and draw people and pastor more closely
together. Thousands joined with him to celebrate his priestly
Jubilee in June 1953. What other grave of a Holy Ghost mission-
ary is visited daily even today? People crowded to night-vigils of
prayer. Christmas Midnight Mass must continue till morning.
Throngs filled the churches on Sundays. The only complaint
Mangu people had about their new church was that they had not
been asked to contribute! Near Riruta, "people are being stopped
and threatened on their way to Mass and told they were spies and
informers. Yet the crowds are increasing" (23.2.54).

(The Consolata Fathers experienced a doubling of conver-
sions in the same years.)

The schoolsystem expanded rapidly as Independent schools
which closed down opted to open under Catholic supervision.
Fr. P. Kelly reports of Lioki in 1953: "One of these Independent
schools reopened under our supervision: now four others have
expressed the wish to come under the Catholic Church. Mass has
been said at one of these schools (Nyanduma) every Sunday,
and in February over 600 people, who before were untouchable,
attended and began to study the catechism. Today our hope in
the Kikuyu country was never so high."

At All Saints Kiambu, there are so many people for Baptism
that Frs. Richard Joyce and Michael Duggan ask others to come
and help them, even though spread over several days. Arch-
bishop McCarthy asks to have the group for Confirmation di-
vided. Mass is said for the first time in Tinganga 10 miles away,
visited fruitlessly 50 years before. 1500 people attend and con-
tinue every Sunday.

31 December 1957: Thus ends another glorious year for the
Church in Kikuyu country. Five new churches blessed and
opened in one year: Gatitu, Miguta, Mangu, Riruta and Kagwe.
Deo Gratias. At Riruta, Fr. Meade and his confrere, Kevin Carey,
break records by baptizing 2,000 people in that one year. Even
at Kamiti Mau Mau Detention Centre, Mass is being said regularly
and appreciated. Githiga Mau Mau Centre has a Catholic Church
served weekly from Lioki. Having been transferred back there,
Fr. Bannon writes: "Lioki has changed. How much more friendly

the people have become!" In Mangu, the Bishop is impressed
by " the spirit of friendliness among the people which was sadly
lacking for so long" (19-7.53). Dedan Kimathi, the arch-
antiChristian, asks for the priest before his execution.

With the increasing demand, the pastor of the Diocese sees
himself short of priests and decides to hand over Mangu High
School to the Marianist Order (196l). It should not be thought
that the Fathers on the staff had held aloof from the pastoral
ministry. On the contrary, one must wonder at the zeal of these
overworked teachers giving themselves to week-end ministry in
the neighbouring churches and, in holiday time, giving retreats
throughout the whole of East Africa. Fr. Flavin at Kalimoni with
its seventeen out-schools or churches, was full of gratitude: "The
ministry for Kalimoni, Thika, Kilima Mbogo and Kitito Mission is
well attended to, and thanks is due to the Holy Ghost College at
Mangu" (March 1941). He could have added Ruai, Sukari, Juja
Farm and Kia-ora who also could expect a Sunday Mass. (The
Kilima Mbogo T.T. community will take over the ministry with
the same generous spirit.)

Other less spectacular but valuable high schools will be opened
within the decade: St. Joseph's at Githunguri, Aquinas at Makadara,
St.Theresa's Eastleigh, Ituru, Muhoho, Kiriku, St. Joseph the Worker
- a new day-school at Mangu, Kanunga, Ngenia, Ruku, Gatitu,
Mururia.

But where did the wind of change blow from? What changed
the hearts of the Kikuyu? How did they come finally to distin-
guish priest from planter, Father from farmer? Was it the speech
of the Archbishop in Mangu telling them that the priest is differ-
ent, or his pastoral letter condemning Mau Mau? The Mangu
diarist attributes the change to the "efforts ofFr. OLeary who has
associated himself so much with the people" (19-7.53). Or was it
the fact that Mubia stayed put while others took off? Was it per-
haps that word of the departing Orthodox Bishop to the Inde-
pendent Church: "Remember the Catholics are your brothers"?
Or was the underlying antagonism of so many colonial officials
over the decades now turning to our advantage? Or could it be
the food-aid distributed by Fr. McGill to a people under siege?
Father Jerome Doody had another idea and answers: 'That's the

Carmelites!" - it was an answer to the prayers of the Carmelite
Sisters.

We have heard before the desperate pleas and prayers of many
Holy Ghost missionaries for the conversion of their chosen peo-
ple. They were in fact a prayerful body of men, even admired by
Mother Dympna, the Carmelite foundress, for their piety. It was
not only in jest that the diarist calls them monks. Their early
rising for common and personal prayer, their daily Masses and
Divine Office, their midday, evening and night prayers together,
their quarterly and annual spiritual retreats, their regular check-
ing up on each other with visits from religious and ecclesiastical
superiors or from Rome or Paris.

Bishop Heffernan thought it was not enough. He invited the
Sisters of Mount Carmel to come and pray on the spot. The founda-
tion stone was laid by the retired saintly Bishop Shanahan of
Southern Nigeria, also invited by Bishop Heffernan, who was to
become their chaplain. "Destined to be the silent source through
which streams of blessings will descend on the land... the new
Carmel must be considered a most important step in the evange-
lization of these territories" (Catholic Times). It was practically 40
years to the day since the first Mass in Nairobi.

Bishop Heffernan had also asked another "saint" to walk among
us. This was the Legion of Mary Envoy, the gentle but powerful
Edel Quinn, now declared Venerable. She arrived in Nairobi in
1936. The secret of the Legion is to harness the spiritual energies
of each Christian young, old or infirm, to the work of evangelizat-
ion. The Apostolic Delegate, Bishop Riberi's letter of recommen-
dation, called the Legion of Mary to the attention of all heads of
missions as the "nearest approach to the ideal in apostolic method."
Consider that the first praesidium in Nairobi within one year had
recruited 1,000 people into the catechumenate. At the inspired
word of Edel Quinn, hundreds of praesidia sprang up and pros-
pered. Consider also that although these individual praesidia were
racially segregated, Senatus and Acies brought together round
Mary's table all her divided children. In the Legion each lay Chris-
tian learns to recognize her or his Christian responsibility. Priests
have their eyes opened to the wonderful work of the Spirit in the
laity, their fellow-members in Christ the Lord. Edel's heartbreak

100

The venerable Edel Quinn

was to see "work in abundance and people ready to do it but not

given the chance." Now they are.

When Edel, in 1941, was forced through illness to rest in a

sanatorium, she continued her apostolate by correspondence.

(Her letters are numbered in the thousands). Fr. Austin Lynch

reported to her from Lioki:

"300 Baptisms have taken place since Easter, and over 1,000
catechumens are now under instruction. You will be glad
to learn that Mangu Mission has just established three Sen-
ior praesidia, which are doing fine. In the nearby Nyeri
Vicariate (during the war staffed by Spiritans), the Legion is
also making splendid progress. My own praesidium is join-
ing in the extension campaign. I was proud to see my presi-
dent, a Kikuyu, journeying to Fr. Grogan's mission several
times to explain the Legion and getting it working there."
And to Dublin he wrote: "Were you to listen to the reports
read by the different praesidia at our Curia meeting, you
would realise that the Legion here is one of the main in-
struments in the evangelization of this country. As far as
my own Mission is concerned, there is no comparison be-
tween my own personal output in the teaching of catechism

101

Waiting for Fatima Statue at Kilima Mbogo

Procession with statue of Our Lady of Fatima

102

and that of the Legionaries. It is most heartening to see the
very evident influence of the Legion in the spiritual forma-
tion of the Legionaries themselves."

It was obvious too that the Kikuyu, with their usual intelli-
gence and adaptability, had taken to the discipline of the Legion
of Mary as their forefathers had adopted the high discipline of
the Maasai phalanx centuries before.

As Bishop Suenens wrote: "Edel was profoundly conscious
that the Legion can bring a practical and durable human educa-
tion. The experience of each new day taught her more surely
that the Legion was an instrument of Christian vitality, not only
for the community, but for the Legionaries themselves who were
the first to benefit by it. The evidence shows that in every place
where the Legion truly penetrates, a breath of the apostolic spirit
passes. When Mary is present, a Pentecostal wind rises." And
Bishop Heffernan: "After a year of Miss Quinn's work, the atmo-
sphere of my diocese had changed. Without any noise she had
brought a germ of life. Her coming among us was a direct and
special favour from God for my Vicariate."

Mangu Journal reads: 12.5.1944: Sudden news over the wire-
less of Miss Quinn's death. Right up to the end Miss Quinn was
active. Our Mother Mary, whom she so loyally served, must have
been the source whence came her unfailing energy. Never, physi-
cally, in good health, she was always eager to be about her loved
task. May she rest in peace. Frs. OSullivan and OMeara went in
for the funeral and Solemn Requiem.

It was left to the next Bishop, John McCarthy to invite the
Virgin Mary herself. This was the visit of the Pilgrim Statue from
Fatima, "the greatest religious event of 1949," as Fr. Kelly re-
ported to Paris.

"Kenya is a worldly Colony where the here counts much more
than the hereafter. It must have got a rude shock indeed during
the days of March 24-28. There was no question of hiding our
light under a bushel. About 4.40 p.m., a crowd of 5,000 strong
were at Eastleigh Airport to meet the statue. From thence by car-
procession to the centre of the City, the Law Courts, where it was
received by the Fathers of Holy Family Church (Fr. Tom McEnnis
was then in charge), and taken on foot-procession to the Church

103

for an all-night vigil. The following day there was a magnificent
display of faith and devotion in a candle-light procession through
the City. Over 20,000 people paid homage to the Queen of
Heaven, marching with the statue to the accompaniment of rosa-
ries and hymns. At Pontifical High Mass in the open, 30,000 peo-
ple were on their knees."

"Mangu Journal: 20 March 49: Fr Macaulay comes with the
news.

25 March '49: A day ofkazi to prepare. The boys are enthusias-
tic. Ten of the seniors are to go to Nairobi as stewards.

26 March '49: The Sisters and sacristans erect a beautiful throne
in front of Our Lady's altar Fr. McGill spends most of the morning
hearing Confessions. Everyone is taking the message of prayer and
penance seriously. All assemble at the end of the long avenue about
1 p.m. The statue arrives, and the ceremony begins. About 5 or
6,000 people present. Four High School boys in soutane and sur-
plice bring the statue. It appears very lifelike, noble and sad. Flower-
girls strew petals before Our Lady's path . Rosaries, prayers ofFatima
and hymns. Fr. McGill preaches eloquently in Kikuyu after he and
Fr. Murphy have enthroned the statue. Act of Consecration by Fr.
McGill and people . Please God, Mary has left a blessing on Mangu.

At Kilima Mbogo, the Madonna is welcomed by Fr. Macaulay
and seminarians, Fr. Ellis and his Teacher Trainees and people; at
Kalimoni, by Fr. Whelan, Sisters and their Approved School girls.

"All Saints Kiambu: 13 March '49: Fr. Doody and Fr. McGeogh
went today to the Curia meeting of the Legion. Fr. Doody gave us
first news of the arrival of the statue of Our Lady ofFatima in East
Africa. He stressed the importance of the event and asked the Le-
gionaries to redouble their prayers and devotion so that the com-
ing would bring God's blessing on East Africa.

25 March '49: All during the week, the 730 Mass has been very
well attended. Each morning many received the Sacraments of
Penance and Holy Eucharist. The coming of the statue certainly
seems to have aroused much fervour.

Today at 1.45 p.m. the statue of Our Lady of Fatima arrived.
About 2, 000 people were here to welcome it. The procession formed
on the main road and went first to Loreto Convent (to be occupied
on April 8). A special altar has been set up and beautifully deco-

104

rated by Br. Claver to receive the statue. For over an hour, the
people in an overcrowded church sang hymns and recited the
Rosary.

27 March 49: About 450 people left here this morning to at-
tend the ceremonies in Nairobi. One lorry did as many as five
rounds.

Our diarist is touched to see very many Indians praying to our
Mother. "Please God, " he prays, "their day of grace is near. " An-
other report describes how their Highnesses, the Sultan and Sul-
tana. Muslims, came in their car to pay their respects when the
statue arrived at Zanzibar Airport. "We may safely say that the
beneficent hand of Mary casts graces far and wide. " However,
the newspapers in Nairobi did not seem to notice! (Journal: St.Peter
Claver).

The 1953-1954 Marian Year was another occasion, greatly
emphasized by Archbishop McCarthy, to invoke the help of Maty.
"Every) effort must be made to instil devotion to Our Lady, " he
insisted, according to Lioki diarist John Reidy, "to be expressed in
two ways: (a) regular attendance at Holy Mass and the Sacra-
ments, (b) daily recitation of the Rosary- if possible the Family
Rosary.

8 March 54: The Procession in honour of Our Blessed Lady
ordered by His Grace for the first Sunday of each month was held
yesterday.

16 March 54: The atmosphere has been tense for some time.
Small Mau Mau bands have been around. In the Mchana Estate
nearby, three were killed and two captured. Some headmen killed
on Pitmore's Estate.

26 March 54: Yesterday was a big day for the Kikuyu. A Day
of Prayer for peace . Fr. Doody talked on Our Lady in his own
sincere and impressive way. TJoe devotion of the people seemed to
reach its climax towards the end when all joined in with great
gusto to sing the Litany ofLoretto.

First Sunday of May: Two Masses with the Marian Year Proces-
sion. A huge crowd attended.

15 May 54: A Day of Prayer for all our teachers. Tloe intention
was that of the Marian Year.

25 May 54: Children 's Day of Prayer.

105

16-20 August: Days ofMau Mau battles: alert almost every night.

5-8 December 54: High Masses and Processions with a Gen-
eral Communion for the intentions of the Marian Year

Appropriately enough, the permission to open a Girls' Interme-
diate School, applied for at the beginning of the year, is granted
in September. Lioki Mission is now in full expansion with Masses
being said as far away as Nyanduma and Kamburu, Githunguri,
Gathugu and soon Githiga. A plot for a new Mission is sought at
Kagwe, and Fr. Doody will be living there by September 1956.
Similarly, Fr. John Gannon replaces the ailing Mel Bannon and
will open Miguta Mission the same year. In the new forcibly-
formed villages, 15 prayer-houses are built, the membership of
the Legion of Mary doubles, several new schools are opened.

The next message from Our Lady was brought by the Holy
Cross Father Patrick Peyton with the Rosary Crusade to all the
countries of Eastern Africa and in Kenya to all big centres.

"25,000 Nairobians in the African Stadium heard his sermon
translated by Fr. Maurice Otunga, secretary to the Apostolic Del-
egation, in a voice which reached every corner of the vast ground:
A family at prayer can become a country at prayer. A country at
prayer is a country at peace" (Catholic Times). It is June 19, 1955,
and Kenya is at war with itself. "Two days before, up to 30,000
Kikuyus came on foot, by cycle, and in lorries to Kiamwangi to
pray for peace and order. The people poured into the playing
field of the Catholic Mission School, brightly dressed in their best
clothes and singing hymns as they came. Everyone seemed to be
enjoying themselves."

All Saints Kiambu: 3fune 55: Preparations are in full swing
for the Rosary Rally to be held in Loretto Sisters' school ground.

12fune 55: The Corpus Christi procession was held today. The
Blessed Sacrament was carried to Turitu Village, and Benedic-
tion given at two altars in the village. The procession was sup-
posed to be the biggest ever seen in Kiambu. Many pagans joined
the procession on the return from the village.

1 7 June 55: The day was excellent as regards the weather. Fr.
Peyton arrived at 2p.m. from Kiamwangi, Gatitu Mission, where
he had held a rally at 11 a.m. Gatitu rally numbered 25,000.
Kiambu ranged from 8,000 to 10,000. His Excellency, the Apos-

106

tolic Delegate, Archbishop Knox and His Grace, Archbishop
McCarthy, were in attendance. A crowd of 1500 walked praying
from Lioki Mission. 23 lorries packed with people came from
Limuru. Riruta was also well represented (three lorry-loads with
Fr. Meade). Fr. Peyton impressed the people very much and moved
many to tears. Interpreter was fosephat Kamiri from Lioki. After
Benediction, Fr. Peyton was literally mobbed by the people. Women
from Turitu village brought potatoes and eggs and presented them
to him. It was really a splendid gathering and included many
pagans from neighbouring villages.

4 fuly 55: Fr Daniel OLeary stayed with us while giving a
retreat to the Teacher Trainees in Loreto Convent.

10 fuly 55: At midnight to-night, the Government's surrender
terms are to be withdrawn. Any Mau Mau who will not have
surrendered before that time will have his lands for feited .

Fr. Superior said evening Mass in Kamiti Detention Camp this
afternoon.

1 November 55: Titular Feast of the Mission. Solemn High Mass
at 10 a.m. for Brother Claver on the occasion of his Golden fubi-
lee. 33 Fathers from various missions, together with Brothers
Mamertus, fosaphat and Florian, attended.

14 November 55: Form II finished school today . Coffee-picking
is still going strong, and Br. Claver feels he could do with more
labour.

18 December 55: Fr. Sough ley said Mass in Kamiti Prison Camp
and was very impressed by the large number at Holy Commun-
ion. His Grace, Archbishop McCarthy, visited the camp recently
and was pleased with the work we are doing there. (Another time
he will say Mass in Githiga Camp).

25 December 55: Crowds received Holy Communion at all three
Masses. The day was grand and sunny.

31 December 55: Te Deum was sung in thanksgiving for the
blessings of the past yea r

9fanuary 56: The Intermediate and Primary Schools reopened
today and the attendance was beyond all expectations.

The Religious Superior reported to Paris that during the Cru-
sade 100,000 people had signed cards pledging to say the Rosary
in the home. But All Saints have not had enough. In 1956 reports

107

of school extensions are interspersed with those of their own
Rosary Rallies and revised new-style Holy Week services. The
Easter Vigil must of course be an allnight vigil. In April a Rosary
Rally in Kiambaa (a place with few Catholics) is very well at-
tended. On Whitsunday, a very large number of parishioners
attended a Rally at All Saints itself. 4,000 people joined the Cor-
pus Christi procession from Kanunga to Turitu; Frs. Reidy (Mar-
tin, come from Limuru) and Doody and Michael Duggan had to
take turns over the long route. In October, Rosary Rallies are
held each Sunday, the largest being at Njeku, the least Catholic
village of all. Many travelled long distances on foot from other
villages to attend. Two parishioners spoke at each of these rallies on
some aspects of the mystery of our Blessed Mother. New schools or
extensions are reported at Gathanga, Laini, Ngegu, Karuri, Kihara,
Riabhai, Ndenderu. Fr. Joyce, who takes over in 1957, soon has
scores of volunteer catechists, each with seven catechumens,
teaching them in their own homes. At Muthurua and Njeku, large
numbers of children are catechised by schoolboys.

On Sunday, 17 February 1957, an immense crowd estimated
variously at 20,000, 30,000, and 50,000, gathered at Lioki for the
first Priestly Ordination in Kiambu: that of Fr. John Njenga, now
Archbishop of Mombasa. On the following day, he offered his
First Solemn Mass at Kiriku, and on Wednesday in "a most im-
pressive ceremony" baptized his own mother before Mass and
gave her First Holy Communion. On another day, people filled
the field at All Saints to join in the Mass with him. On the follow-
ing Sunday, Mangu High School students joined a large crowd in
the football field for Mass with their past student. Fr. John then
joined them for a tea-party. The next day, another past student,
Maurice Otunga, became the first Kenyan Bishop. (Over the same
week-end, it was announced that Zanzibar Island would be de-
tached from Nairobi jurisdiction and form a new diocese with
Mombasa. Fr. Eugene Butler, parish priest of Parklands, would
be the new Bishop.)

Numerous Diocesan clergy, both from Nyeri and Kilimanjaro,
had attended John Njenga's Ordination to the Priesthood. Many
present may have wondered why it had taken so long to have a
Catholic priest from Kiambu!

108

The Spiritan's second Founder, Francis Libermann, had al-
ways insisted that missionaries should found a local clergy. In
fact, he considered it the principal function of the missionary!
And the education of children was to be undertaken precisely
with this in view. In 1840, four Senegalese had been ordained
priests after attending the Holy Ghost Seminary in Paris. In 1852,
the first priest ordained in West Africa had been educated in
France. Fr. William Jouga CSSp ordained in 1864, had been edu-
cated throughout in Africa.

On the other hand, early attempts by the Spiritans in East
Africa ended in failure. Eight prospective candidates entered the
seminary in Zanzibar in 1868. Fr. Horner, in founding Bagamoyo,
the first foundation on the mainland, wanted it to be "a seedbed

Ordination of

Maurice Otunga

as a Bishop -1957

109

Fr. Paul Njoroge

for priests." In 1870, there are
twelve seminarians, soon rising
to twenty. Unfortunately, three
Spiritans, sent in turn to run the
work, fell ill and gave up. Fr.
Horner, reporting to Rome in
1878, admits that he does not
consider any of the candidates
suitable. The 40 students re-
ported there in 1880 are prepar-
ing to be catechists. The attempt
has been abandoned. Jesuits who
tried in Madagascar and Benedic-
tines in Tanganyika also failed
initially.

It was left to the White Father
Streicher in Uganda to make the
breakthrough. The Vatican told
his Bishop Hirth, "If you can have

martyrs, you should be able to have priests." A seminary is founded
in 1893, and the first two ordinations take place in 1913, and
from then on an average of one a year. In Tanganyika, the first
ordination is in 1917. In Nyeri, two are ordained in 1927.

It is only with the opening of Kabaa, that Fr. Witte dreams of
producing priests and clothes all his students in the kanzu. Three
are sent to the Regional Seminary at Kilimanjaro but fail to perse-
vere. In the thirties, Fr. Loogman (of Swahili fame) is teaching
Philosophy and Theology at Kabaa. When, in 1937, the candi-
dates are asked to make a definitive choice, only one remains
firm, Paul Njoroge. (It must have been humbling for these Spiritans
to know that their confreres at Kilimanjaro had 100 young men
preparing for the priesthood at the same period.) Paul Njoroge
has already held out for many years against the wish of his par-
ents, both Catholics. He is then sent to Rome to finish his studies
as the Vatican is inviting each diocese to send a candidate. He
was ordained in December 1942 but tragically died of T.B. in
1944, when preparing to return to Kenya after World War Two.
News reached Nairobi on the 29th of April, and a Solemn Req-

110

uiem is sung in his home-parish, Limuru, on May 1st. On the
following day another Requiem is celebrated at All Saints "with a
very good attendance. People seem deeply moved by the sad news
of the death of our first Kikuyu priest. "

As a compensation, for All Saints Day in 1945, Fr. Benedetto
Kegotho; from Nyeri is invited to preside at the celebration Fr.
Joyce and Fr. M. Higgins are deacon and sub-deacon respec-
tively. "A tremendous crowd of people were delighted at seeing the
African priest. They seemed deeply impressed by him and his ser-
mon was most appropriate to the occasion - the Communion of
Saints. It is hoped that the good impression made by Fr. Benedetto
will help in the present drive for vocations for the Seminary. " At
Lioki the following Sunday, "he made a wonderful impression on
all- a very sincere holy priest. " A few days later, he is welcomed
enthusiastically at Mangu. In 1948 he is invited back to preach
the people's retreat in Kiangunu and visited Mangu High School
again. A few years later, Fr. Cesaro Gatimu, another Kikuyu priest
from Nyeri (later Bishop), "whose parents live near Lioki (Kagwe, in
fact), gave the students' retreat and preached at a parish allnight
vigil" (Mangu 4.7. '54). In 1958, Fr. Joseph Kilasara from Kiliman-
jaro gave the students' retreat. But the next local ordination to be
reported is that of Raphael Ndingi, now Archbishop of Nairobi,
and Urbanus Kioko, now Bishop of Machakos. January 1961.

Both Archbishop and Bishop were first trained as teachers in
Kilima Mbogo where the Lioki TTC had been transferred. They
then completed their secondary studies at Kilima Mbogo Junior
Seminary under Fr. Niall Macaulay. It had been opened in 1946
by Fr. Austin Lynch with Standard Four, though in fact already
initiated by Fr. Colleton in Lioki. Later again, it is moved to Kiserian,
near Ngong, under the title "Queen of Apostles." Over the years,
the diary reveals the names of other students which may be fa-
miliar to the Kenyan reader: Nicodemus Kirima, Isidore Onyango,
Gabriel Kimotho, George Gathongo, Joseph Kamano, Hilary Kailu,
David Njuguna. John Njenga's name appears in 1948 as that of a
student-teacher and Assistant to the Rector. The pattern is estab-
lished of a year's probation for future Senior Seminarians. They
will then attend the Regional Senior Seminary in Kibosho or
Morogoro. The new Kenya National Seminary of St. Thomas

111

Aquinas will be confided to the Dominicans by the Hierarchy. It
will open in 1963.

After his Ordination, the young Fr. Njenga, after a short pasto-
ral experience in Kiriku, is appointed to the staff of Queen of
Apostles Seminary and later promoted Vice-Rector. The commu-
nity were very actively involved in outside ministry. While the
Spiritans developed the Maasai stations of Kiserian, Ongata Rongai,
Mbagathi, Ngong, Matasia and Magadi, Fr. Njenga used his week-
ends and vacations in the Kikuyu Missions, especially Riruta,
where in one year he fixed up' 100 marriages. He also broadcast
several times on radio. In I960, the Maasai stations are handed
over to the care of the Mill Hill Fathers who are forming the
Prefecture of Ngong. The seminary buildings would normally be
ceded to the new administration, but by agreement the Nairobi
Spiritans continue their seminary work while preparing the present
site and buildings at Ruaraka. The move will take place in 1968.
In the meantime, while Fr. Njenga leaves for courses in London
and Rome, the Deacons Raphael Ndingi and Urbanus Kioko ar-
rive for their Ordination retreat. In the New Year (196l) they are
ordained at their home parishes: Kabaa and Kilungu, respective-
ly. Fr. Kioko will be appointed to Kanzalo, Fr. Ndingi to the
recently founded town parish of Our Lady of Visitation Makadara.
Fr. Njenga, after his studies, will come there as Father-in-charge
and Vicar-General of the Diocese. 1962 adds four more Kikuyu
priests.

1963 sees the Colonial Power withdraw, and the independent
Kenya declare Uhuru. 1964, a Republic is declared. All were grate-
ful to God for the peaceful transition of power, but everyone
knew that the management of schools by the Mission would
soon be brought into question. Even before Independence Day
Archbishop McCarthy, attending the Vatican Council, must fly
back from Rome owing to the difficult situation which has arisen
re management of schools (Lioki 21.10.63). The blow falls with
the Education Act of 1968. Schools in future are to be Govern-
ment-run. "It takes schools out of our hands completely" (Riruta
1.2.68). It is the end of an era! Fr. John OMeara, however, former
Headmaster of Mangu and Education Secretary and now parish
priest of St. Francis Xavier's, Parklands, does not seem to notice.

112

Facade and

Sanctuary

of the

Holy Family,

Cathedral - 1963

113

In the diary he kept at the time, his only concern seems to be
whether he can continue to have a Sister to run the parish kin-
dergarten. Fr. OMeara never even mentions the decisive Act of
Parliament nor even the discussions leading up to it. The history
of over a century's efforts in schools ends with a whimper and
not with a bang.

There had been in fact a 'bang' on the centenary date itself. To
commemorate 100 years of Spiritan presence in East Africa, in
1963, the new Holy Family Cathedral Church had been opened
and blessed by Cardinal Rugambwa on Saturday, July 6th, just
months before the final liberation of the country. Luncheons,
dinners, a garden party were laid on for church and state digni-
taries. Monday, July 8th, saw the vast and beautiful building jam-
packed with school-children "I never knew we had so many
school-children here in the city. It was a wonderful sight and a
most encouraging one for the future of the Church in Kenya, " Fr.
Shannon writes (Parklands 8.7. '63). God had His own plans for
the future.

In the same Parklands Community Journal for 5 July 1969,
John OMeara will register his shock at the news of the murder of
Tom Mboya, his "pleasant hard-working student in Holy Ghost
College Mangu. May God be good to him." We might pray the
same prayer for himself. He dies suddenly in February 1970,
following closely his friend, Patrick McGill (17.1.1970), lately pro-
moted a Kikuyu elder. Both were buried by another Mangu past
student, new Coadjutor Archbishop of Nairobi, Maurice Otunga.
The end of the decade sees also the departure of other veterans:
John Reidy, Barney Culligan, Charles Lammer and, more tragi-
cally, the young and promising Fr.Isidore Onyango. More opti-
mistically, the diary also records that the newly-ordained Pelin
D'Souza, has celebrated Mass where he had formerly been an
altar-server. The new normative Mass is introduced. Pope Paul
VI visits East Africa to canonize the Uganda Martyrs, meets all the
Bishops of Africa, and ordains new ones, among whom Raphael
Ndingi Mwana 'a Nzeki for the new Diocese of Machakos. And
God fulfils Himself in many ways.

114

Group photograph at St. Mary's for CSSp centenary - 1963

Cardinal Rugambwa with Fr. Macaulay & guests at Centenary Garden-Party

115

Chapter Seven
EPILOGUE

The present writer entered the story in 1972 when he was
appointed to the Queen of Apostles Seminary parish of
Ruaraka, on arrival in Kenya. A recent General Chapter
had encouraged Spiritans living in the same locality to meet regu-
larly to discuss their life and apostolate together in "extended"
communities. To his dismay, the regular theme of meetings was
"disengagement." In other words, the time had come for the
Spiritans to pack their bags and go elsewhere, as if to say that
our work here was done.

And he had just arrived!

True, since a few years before, the Vatican, marking a stage in
development, had withdrawn the diocese from the traditional
care (jus commissionis) of the Holy Ghost Congregation. It was
no longer H.G.M. Holy Ghost Mission, but Diocese of Nairobi
entrusted to its Archbishop in communion with the Pope. In
spite of the repeated assertions of the new Archbishop, named
Cardinal in February 1973, "You missionaries are still needed,"
the discussion continued. While other missionaries, like Consolata
or the Precious Blood, Mercy, Holy Rosary, or Loreto Sisters,
Sisters of St. Francis or of Our Lady of Africa, all adapted readily
to the new system, many Spiritans seemed traumatized by the
new Kenyan Government's rejection of our traditional role in
schools and also by the apparently easy acquiescence of the
Bishops. "All of us were rather apprehensive of our future as mis-
sionaries" (Lioki 3-9. '64). It must also be said that the public
utterances of Government officials were not always complimen-
tary to the Holy Ghost Fathers (e.g., Eastleigh 8.11.64). Nearly all
the community journals have now fallen silent. "Journal not be-

116

ing kept," the Religious Superior observes and adds enigmati-
cally, "It is understandable" (Riruta 21.3.74). A priest is heard to
say: "We are no longer needed." While the facts belied such
statements, many young appointees seem to have been disturbed
by them.

The City of Nairobi was expanding and was planned to ex-
pand even more rapidly. The rural population of the diocese, the
County of Kiambu, was growing as fast as any in the world. In
Riruta itself, with its boundaries pushed twenty miles out to Rironi,
Fr. Kevin Carey reports, at the time, 18,000 Catholics with two
priests to serve them. All Saints Kiambu reports the same number.
It will soon be divided into four: the mother-church is renamed
Riara; Kiambu Town with its fine new church is broken off and
gets its resident priest, Paddy Sheridan, in 1977; Fr. Paddy Leonard
takes Tinganga in 1973, and the Consolata Fathers Karuri. In
1974, a report to the Irish Province reminded the 159 Spiritans in
Kenya that they had opened 28 new missions between I960 and
1970 and that in Nairobi alone the number of baptized Catholics
had doubled between 1968 and 1974. Archbishop McCarthy had
already called in reinforcements from other societies, the Maryknoll
and Guadelupe Fathers, to open new city parishes. (Consolata
Parish dates from 1953.) The needs, in fact, were immense. The
large enthusiastic crowd in Uhuru Park for the national celebra-
tion of the 1974 Holy Year could leave no doubt that the Catholic
Church was alive and well and growing in Kenya. Those who
were there will remember that it was a woman-speaker who
stirred that immense congregation most. The visit of Pope John
Paul II in 1980, the unlikely but most successful Eucharistic Con-
gress in 1985, the Centenary Celebrations in 1989, all continued
to reinforce the impression of a happy, humble but vigorous
people of God.

While assuming the management of schools, the State was
still willing to employ missionaries as teachers or even heads of
schools. Several Spiritans continued to act in these capacities:

Cillin ONuallain, formerly of Mangu and St. Teresa's, is now
Headmaster of Muhoho; Ruaire OConnor, recently arrived, will
teach in Lari; Kevin Corrigan in Kanunga, Martin Kelly in Ngenia,
Des Cahill continues his decades-long devotion to Teacher Training

117

Meeting of Catholic Educationalists about J 968

at Kilima Mbogo, Sean Kealy and the versatile Seamus Clements
are lecturing at the University, Noel Delaney and Christy Burke
in the Senior Seminary. Paradoxically, the only school left to us
to manage was St. Mary's School, founded in a departure from
former policy, at the request of Catholic settlers in 1939- A similar
request in Kiambu thirty years before that had come to nothing.
From being at first strictly segregated, St. Mary's over the years
had become more and more, especially under Fr. Oliver Ellis, a
school where students of various racial and religious backgrounds
could learn and live in harmony. Queen of Apostles Junior Semi-
nary, moved from Kiserian in 1968 by Fr. Tommy McDonnell,
was still run by a group of Spiritans under the experienced Fr.
Brendan OBrien. The Seminary Community had also been given
the care of part of St. Teresa's Parish, Eastleigh.

The reader may recall that the mission at Eastleigh had been
started by the Precious Blood Sisters as a training school for girls
from St. Peter Claver's. With the outbreak of war in 1939, these
girls were transferred to the care of Precious Blood Sisters in
Kalimoni and Loreto in Limuru. It was in Eastleigh with the Pre-

118

cious Blood Sisters that Edel Quinn had set up her base and
where she died in 1944. With the end of the war, "and since all
hope of reopening the Girls' School was gone" (Eastleigh 19. 5. '47),
the Provincial and Bishop agreed that the Sisters would be rede-
ployed and the buildings become a separate parish centre with
the other four recently delimited city-parishes: St. Austin's, Holy
Family, Parklands and St. Peter Claver's, which would still con-
tinue to develop centres in Pumwani, Shauri Moyo and
Makadara(1956).

Eastleigh had been a Mass-centre since 1925, but now with
the appointment of Frs. Michael Finnegan and Tom Shannon,
and later Paddy Hannan, it began several decades of uninter-
rupted development. In 1947, it also had Mass and catechetical
centres at Mathare Valley Mental Hospital and Police Lines, Kayole,
Kassarani (where they immediately open a new school), Katani,
Kenya Breweries, Allsop's, Karura, soon adding Njiru Quarries
and Ruaraka. During the Mau Mau time, the British Forces bull-
doze three villages in Mathare Valley: Mathare, Uraparani,
Kariobangi, and evict the population. Most, then, of the Catholic
people in Eastleigh are Goan or Seychellois; the Corpus Christi
procession is described (27.5.51) as a "large and devout Asian
congregation." Yet at Midnight Mass (1952) "many Africans at-
tend in spite of the police curfew."

The new school for girls, opened in 1953, was confided to the
Loreto Sisters. Loreto had been in Kenya from the very begin-
ning, but their more recent development began in 1921, when
they reopened the Msongari school for "European children." They
had also assumed the direction of Holy Family Parochial School,
already started in 1909, "where we have European, Goan and
Parsee children all sharing the same class." Even such a mixture
contravened colonial apartheid regulations. The founding dioc-
esan and missionary clergy, though of French origin, had been
compelled to follow a school-system racially segregating Arab,
Indian, African, European pupils. The early diarist is at first mys-
tified by the word "European." French colonial policy would
have equal opportunity for all, regardless of race. Mumford, an
English educationalist, wrote in 1935 for London University: "As-
sociation of mental capacity with colour of skin would be placed

119

by France in the same category as judging character by bumps
on the head." St. Teresa's Girls Primary and Secondary would,
therefore, be classified as Asian, as also the Boys' School which
soon followed. Both schools were built and supported through
the continued efforts of the parish community and parents, with
some small financial subsidies from the Government. After Inde-
pendence, of course, segregation was abolished. The imposition
of a quota-system in the secondary school caused some difficul-
ties, as it meant all qualified primary graduates could not find a
place.

The same community spirit that supported the schools was
evident in a rich devotional and liturgical life centring on the
Sunday Mass, Easter ceremonies, with all the historic reforms
absorbed happily as proclaimed, the favourite feast-days,
confraternities, retreats, home-visitation, the sometime 4,000-strong
attendance at Corpus Christi or Lady processions, Annual
Novena, {"Why can't we have Mass facing the people for the
Novena?") people ask. The new church had been blessed by
Archbishop McCarthy on October 30, 1955. All funds had been
raised locally even in these difficult years, the building site being
visited at least once by Mau Mau raiders. It was from here that Fr.
Joe Whelan, taking over from Paddy Fullen, visited Mau Mau
Detention Centres and Prisons, including Athi River, with Fr. Ted
Colleton, and assisted at so many executions. In many years of
ministry, only once did a group reject his services.

In 1957, we find a regular Sunday Mass at Ruaraka, called
after its Goan benefactor D'Silva, "Baba Dogo." With Mr. D'Silva's
help, a large plot had been obtained and the school expanded.
He wanted to see every child in school and was most generous
in paying fees. After the opening of the Junior Seminary in Feb-
ruary 1968, on the other side of the Ruaraka River, Fr. John
Kennedy informed the Eastleigh Community that he had been
appointed to take care of "Baba Dogo" and the new Kariobangi
building estate nearby and the other smaller centres to the North
and East. His neighbours will be the Maryknoll Fathers in the
new Jericho estate parish, bordering on Makadara, which itself
neighboured the new Nairobi South parish, where the Dublin
Mercies have opened hospital and school. On the far side of the

120

city, the new estates of Woodley and Kibera beyond St. Austin's
were confided to the Guadelupe Fathers. The new parish in Karen,
named after the esteemed Danish settler and writer, had been
confided to the Mill Hill Fathers.

The oldest parish on that west side of the city was St. John the
Baptist Riruta, partly urban, partly rural. What a contrast between
Kevin Carey's thriving 18,000 member parish and Frederick
Bugeau's solitary struggle 60 years before that with the indif-
ference of the young and the suspicion of their elders. He had
stayed there intermittently for three years. When he is withdrawn,
Miss Foxley, veteran Protestant missionary converted to Catholi-
cism, volunteered to stay there and organize a school. She does
this till her death in 1923. Riruta is re-occupied again in 1938,
when the American Spiritan, John Marx, brings the Teacher Train-
ing section of Kabaa there, later transferred to Lioki and thence
to Kilima Mbogo! Br. Josaphat, as usual, had built new buildings
and renovated the old, and the modern history of Riruta parish
begins. About the same time, colonial urban rules and rates had
forced St. Austin's to disband its "Homestead." For decades they
had evaded the law of five families per estate. The coffee-farm
was a mere shadow of its past. The coffee must be torn up to
make place for growing city suburbs. The proceeds will help
resettle displaced Homestead families, many of them in Gicharane,
a station of Riruta's, and finance mission expansion elsewhere.
In the 1960's, Fr. Carey will help build up the nearby Precious
Blood Convent and hive off Ruku Parish, and in the 70's,
Gicharane.

While Fr. Kevin Carey could say that over thirty years he had
seen Riruta Parish "grow from a complete backwater to one of
the biggest in the Archdiocese," Ruaraka Parish on the opposite
side of the city was indeed still a "complete backwater." Neverthe-
less, unaware of the trauma that might have affected his fellow-
priests, the newly-appointed pastor found a warm welcome in
all the six City Council primary schools in the area. Time and
space were made available, and soon he found himself drafted
into the ecumenical committee working with the Ministry of Edu-
cation on the pioneering Christian Religious Education syllabus.
It was a novel and inspiring experience to be accepted as a

121

fellow-Christian by so many separated brethren! As planned, the
syllabus could be taught by any teacher who was a Christian as
part of the school curriculum. A special period each week, called
Pastoral Programme, was to be set aside for what was distinctive
to each denomination. (Fr. Tom Farrelly, National Government
Inspector for C.R.E., was already stimulating the introduction of
a similar syllabus in secondary schools.)

On the parish side of affairs, however, the new priest was
sadly taken aback, at Easter 1973, to find only eight people present
to celebrate what all his predecessors had called the feast of
feasts, the central point of the Church's Year, Easter. The bulk of
the congregation, including all choir- members, he realised now
belonged with their parish priest, Fr. Tom Meagher, to the newly
cut-off parish of Kariobangi. (Fr. Meagher had for many years up
to this time served as chancellor of the diocese and secretary to
the Archbishop). Happily, the new Ruaraka pastor came on the
recent declaration of the Eastern Africa Episcopal Conferences
(AMECEA): the pastoral priority, henceforth, was to be the forma-
tion of small christian communities. It was the ideal solution for
the scattered settlements and nascent suburbs or slums of the
well over 100 square miles confided to him. House visitation and
meetings brought the community together to pray and to be-
come aware of the needs of their brothers and sisters within and
without. Gifted leaders gradually emerged. Processions in public
for the Holy Year, Corpus Christi and Rosary knit communities
together and liberated them from the "minority-complex of Catho-
lics" of which Fr. Baur, the historian, speaks. "Are we really to
pray outside the Church?" Where there was no choir, fifteen choirs
attend a parish festival. At Easter, the church will be filled for an
all-night Vigil.

Spiritans and Diocesans in the rural parishes worked at the
same priority, discussing ways and means at Deanery and Spiritan
community meetings and even calling in an expert from South
America. In the 1980's, the author was transferred to the rural
parish of Ngarariga. Founded in 1954 as an offshoot from Limuru
by Fr. Bill Roche, it then had as neighbours Fr. Larry Shine in
Kereita (1965), and in Thigio (1968) Fr. Peadar Gallagher. Since
the death of the Spiritan, Fr. Alex McCarthy, a decade before, it

122

had been served by Kikuyu priests. The understandable misgiv-
ings of the new arrival were totally dissipated in a very short
time. The thirty or more small communities soon gave him their
full cooperation. The 200 active lay leaders needed the barest
hint to move into fruitful discussion and action. Were sixty vol-
unteer Bible-study facilitators needed? They were there in a week.
Were there fifteen or twenty married couples eager to renew
their relationship through Marriage Encounter? They were found
without delay. Was cooked food needed for a 1,000 pilgrim youth
rally? It was ready on time and served with music and dance! Or
even for 5,000 attending an Ordination? It was done generously
and joyfully. Was a team of volunteer teachers needed to renew
the knowledge of the faith through a centenary year? It is ready.
Are we ready to contribute and build up a new town-parish of
Limuru? We are. Every week some of the 200 housebound and
aged in the parish welcomed his (and the Lord's), visit joyfully
with faith and trust.

For a century, missionaries had prayed that the Spirit might
open to them the heart of the Kikuyu people. This one was
granted the privilege of entering it. Those who have assisted at
the funerals in recent years of Frs. Kevin Carey or Ruaire OConnor
or years before, joined the 8,000 who flocked to the burial of
"Father McGillie" as a Kikuyu elder in Mangu, will agree that
others also shared the same privilege.

The attentive reader of previous chapters must be aware that
the laity up to our times had not been mere passive spectators in
the development of the Church. Active participation by the laity
was the rule from the beginning.

The Spiritans arriving a century ago found 100 lay people
with their own leaders. The story of Holy Family, and later of
Parklands and Eastleigh, is a story of active lay leadership. St.
Austin itself was founded, not simply by two Spiritans, but by a
squad of active and gifted young men. Let the interested student
trace for us, for instance, the career of Florent Muthuanda as he
bobs in and out of the Spiritan chronicle: married to the first
adult Kikuyu baptized, Maria Wanjiku, (the first-fruits of the Kikuyu
Church), he joins the Mangu foundation after some years; later
enticed to All Saints to play the harmonium, he begins a 40-year

123

- long career there in music, coffee, catechesis, missions to
Ukamba, drinking-parties and penance, till 1949, when a house
is built near Limuru for "our former catechist now badly-off."
And was it a real miracle that cured his little boy Petro at the
Holy Innocents' blessing in 1922?

The Luo Christians, the nucleus of St. Peter Claver's, had their
own elected parish committee from 1917. All Saints, with a hand-
ful of converts, had its conseil des Chretiens from 1922, (Lioki
also), mentioned throughout the 1920's and celebrated with a
big meal in 1931. In the 1930's and '40's, Kalimoni has its regular
monthly meeting of elders drawn from its out-schools. Kilima
Mbogo has its own committee. In 1945, All Saints has no less
than six lay committees: three each for men and women, accord-
ing to Kikuyu age-groups, the youngest being the Youth. In 1951,
they dine with the Bishop. Lioki, in I960, gives the laity a whole
range of ministries: Seminary, Marriages, Catechism, Sunday Mass
attendance, the Sick. They had let the Committee drop because
of money palaver, but the Bishop reminds them to get going
again.

Conjointly, the precursor of our modern small communities,
the Sodality or Confraternity or Kiama was highly developed,
especially in the big city parishes, as described in previous chap-
ters. St. Vincent de Paul dates from 1927. Women's groups are
dedicating themselves to St. Anne in Lioki from 1949- But above all,
and it is the author's conviction, the Legion of Mary with its purely
lay organization, the clergy being simple advisors, began the
founding training in lay leadership which has spread so rapidly
in the past decades throughout both rural and urban Nairobi.

Who, then, will continue the study begun by Fr. Mokaya on
Edel Quinn and the Laity and write the history of the lay apostolate
in Nairobi? Who will write the history of the lay catechists, men
and women, some outstanding examples of whom are mentioned
in these pages, and some of whom have favoured the author
with their generous cooperation? Should heroes like Januarius
be forgotten, the prison catechist in Mau Mau times at risk to his
life, and whom the journalist considers worthy of a papal decora-
tion? (St. Peter Claver May'50; May'52. However, it is Bartholomeo
Otieno, "Elder of the Church and staunch Legionary," who gets

124

the decoration from Pope John XXIII "for his long and devoted
service to the Church" (7.6. '59). Should there have been a deco-
ration for the "ever-faithful Joseph Chege" so highly praised by
Fr. Witte and co-pioneer with Fr. Blais, making weeklong tours
to inspect the outlying schools between Donyo Sabuk and Kiu
River or watching the fever-stricken pastor all night. Another volun-
teer is needed to describe the origin and development of the two
diocesan congregations of St. Joseph and Assumption and an-
other to retrace the history of Missionary Religious Sisters. One
society, in particular, was for decades totally devoted to the Mis-
sion itself, even to the point of supporting the Fathers: "The
Precious Blood Sisters, first in the field, have contributed more
than any other Society to the development of the various works"
(Prin.Sup. to Paris 1953). "No other Congregation could do for the
Fathers what the Precious Blood Sisters have done and still are
doing" (Kalimoni 1.7. '63). And what of all the individual parishes
and schools and their own local histories? The author hopes that
this sketch may simply have whetted the readers' and resear-
chers' appetites.

The Spiritans, in spite of their traditional home visitation of
the "African locations," had barely addressed the modern urban
problems of slums, poverty, delinquency, etc., for which Mathare
Valley was the by-word in the early 1970's. (The opening of
Edelvale Home, in 1964, by the Sisters of Our Lady of Charity,
had been a step in the right direction). In 1968 during a census of
Eastleigh parish by a large group of Legion of Mary from Ireland,
a group of them got "a great reception there," and on their last
day, "went there in force... and said the Rosary in public. They
got a very good welcome. Afterwards they said it was the high-
light of the Peregrinatio (apostolic visit)" (Eastleigh 3-6 August).
In 1969/70, the gentle John Flavin spent the last year of his life
visiting Mathare shanty-town: "The people loved him because he
had time for everybody and was never too busy to listen to their
complaints and chatted with all who felt neglected, destitute,
frightened or simply were in need of a friendly word"(Henry
Koren). Frs. Augustine and Casimir from Tanzania, while preach-
ing a parish retreat in 1974, are "appalled at the poverty they met
there." Its immense problems had not been attended to, and the

125

Pope

John Paul

promulgates

the message

of the

African

Synod to

1,000,000

at Uhuru

Park,

Nairobi

TOTUS

Archbishops Ndingi

and

Njenga share

a ceremonial gruel

126

ex-Nigerian Spiritan, Peter Brady, now in charge, was only too
glad to welcome Fr. Arnold Grol. The Spirit had also spoken to
this Missionary of Africa. Having volunteered to work in Nairobi
and been appointed by Cardinal Otunga "to take up work in
Eastleigh Parish, with special reference to Mathare Valley, Fr.
Arnold is skilled in youth work and social work," Peter says.
Father Grol, later seconded by John Slinger, proceeded at once
to gather that overcrowded and neglected populace into real
Christian communities, but also extended his apostolic care to
parking boys throughout the City with the foundation of the
Undugu Society.

As new building estates spring up, Comboni, Holy Cross, Mary-
Knoll, Mill Hill, Benedictines and later Divine Word Fathers, build
up new parishes in Eastlands. When St. Teresa's Eastleigh, Nai-
robi South and Makadara are handed over, the only Spiritan pres-
ence in that vast conurbation will be that of Fr. Richard Woulfe,
pursuing his quiet ministry to non-Christian but highly organized
religious communities. On leaving Kiambu Deanery in 1996, the
writer was the last Irish Spiritan to work there.

In 1981, Lukas Mwaura CSSp, the first Kenyan member of the
new East African foundation and future Province of the Holy
Ghost Fathers was ordained priest. In 1984, Felix Singe CSSp
descended from a St. Austin's Homestead family, was ordained.
As I write, he is pastor of Karen at the foot of the Ngong Hills.
His parish has many "seedbeds of vocations," including at Langata
the "Spiritan House" for theological students and the seed of a
new parish to be opened by his Nairobi confrere, Simon Lobon.

But no coffee.

We now close this book with a
prayer for all those who helped
compile it (Lioki: 31.12/54).

127

(The order is based on year of arrival in E.A.)

Br. Blanchard DILLENSEGER (1858-1904)

Br. Solanus ZIPPER (1871-1947)

Fr. Jean FLICK (1865-1938)

Br. Theodomir MATHERN (1871-1932)

Fr. Jean BALL (1862-1947)

Br. Kilian RETTIG (1868-1933)

Fr. Martial MEYER (1873-1932)

Fr. Alphonse KUHN (1852-1917)

Fr. Alain HEMERY (1872-1934)

Bp. Emile ALLGEYER (1856-1924)

Fr. Paul LECONTE (1873-1924)

Fr. Louis BERNHARD (1872-1939)

Fr. Joseph CAYZAC (1871-1941)

Br. Josaphat NOVITZKI (1880-1963)

Br. Simon WEIGEL (1884-1967)

Fr. Thomas BURKE (1873-1907)

Br. Bonnet VOLMMER (1860-1927)

Br. Lucien KAPFER (1871-1908)

Fr. Paul FOUASSE (1879-1940)

Fr. Frederic BUGEAU (1881-1962)

Fr. Louis DEMAISON (1865-1950)
Fr. Pierre MITRECEY (1881-1956)
Fr. Joseph SOUL (1882-1956)

Fr. Charles MEYER (1881-1955)
Fr. Pierre GOETZ (1868-1942)
Fr. Eugene POTTIER (1879-1922)
Fr. Jules BLAIS (1883-1930)

Fr. Charles LAMMER (1882-1968)
Fr. Jacques HORBER (1881-1974)

St. Austin

St. Austin, All Saints

St. Austin, Holy Family

St. Austin

Mangu, St. Austin, All Saints

St. Austin, All Saints, Mangu

Holy Family, St. Austin

St. Austin

Mangu, All Saints

All Saints, St. Austin, PS

St. Austin, Mangu, All Saints, PS

All early missions pro tern

St. Austin, Holy Family

St. Austin, All Saints

St. Austin

All Saints

St. Austin, Riruta, All Saints,

Holy Family

Holy Family, All Saints

Lioki, St. Austin, Riruta, Mangu

Mangu, All Saints, Holy Family,

St. Austin, Lioki

Holy Family

Mangu, Lioki

St. Peter Claver, Kilima Mbogo,

Kalimoni

Mangu, All Saints, Limuru

St. Austin, All Saints

128

Fr. Joseph FLECK (1870-1953)
Fr. Louis RAULT (1883-1957)
Br. Florian NIEVELER (1880-1966)
Br. Claver FERNANDES (1880-1974)
Bp. John Gerard NEVILLE (1858-1943)
Br. Gustave WALTER (1883-1967)
Fr. Charles HARNIST (1883-1973)
Bp. Henry A. GOGARTY (1884-193D
Fr. John S. FOLEY (1878-1927)
Fr. Patrick OCONNOR (1890-1966)
Fr. James FLYNN (1891-1964)
Fr. Michael WITTE (1895-1961)
Fr. Gerard BROUWER (1894-1969)
Fr. Cornelius McNAMARA (1887-1973)

Holy Family

Mangu, St. Austin, Limuru

St. Mary's

St. Austin, Eastleigh, All Saints, Lioki.

St. Peter Claver, St. Austin

Nairobi

Holy Family

St. Austin, Holy Family, Mangu

St. Peter Claver

Mangu, Kalimoni

St. Peter Claver, Holy Family, Thika

Chaplaincy

Makadara, St. Teresa Eastleigh

All Saints, St. Austin, Lioki

St. Austin

Limuru

Fr. Michael C. OCONNOR (1892-1978)

Fr. Patrick WALLIS (1895-1997)

Fr. Joseph STRAESSLE (1885-1962)

Br. Egidius SCHIPHORST (1903)

Bp. John W. HEFFERNAN (1883-1966)

Abp. John J. MCCARTHY (1896-1983)

Fr. Michael FINNEGAN (1896-1975)

Fr. William DANAHER (1898-1975)

Fr. Jan van den DUNGEN (1898-1972)

Fr. Thomas McVlCAR (1901-1967)

Fr. Michael Laurence MURREN (1898-1967) St. Austin, St

Fr. John R. MARX (1900) Riruta

Fr. Patrick McGILL (1902-1970) St. Peter Claver, Mangu, Kiangunu

Kiriku, Karinga, Gatundu
Bp. Eugene BUTLER (1900-1981) Parklands

Fr. Desmond CONNAUGHTON (1905-1962) St. Peter Claver

St. Peter Claver, Kalimoni, PS
retired Ruaraka
St. Austin, Limuru
Nairobi

Mary's

Fr. John HEELAN (1879-1951)
Fr. Thomas J. MAHER (1903-1992)
Fr. Martin REIDY (1902-1984)
Fr. John REIDY (1899-1970)

Fr. Colman McMAHON (1903-1981)
Fr. Herbert FARRELL (1891-1973)

Mangu

St. Peter Claver

All Saints, Limuru, ret. St. Mary's

St. Austin, Limuru, Holy Family,

Riruta

St. Peter Claver

St. Austin

129

Br. Mamertus LUDWITZKI (1908-1974)
Fr. Edward LAWLESS (1900-1995)
Fr. T. Austin LYNCH (1907-1975)

Fr. Gerard M. WHELAN (1904-1973)
Fr. Kevin DEVENISH (1906-1974)
Fr. Peadar J. KELLY (1909-1985)

Fr. Daniel OLEARY (1908-1978)
Fr. William F. HIGGINS (1906-1992)
Fr. John FLAVIN (1907-1970)

Fr. Thomas McENNIS (1899-1973)
Fr. Francis MARRINAN (1908-1977)
Fr. Michael J. HIGGINS (1907-1962)
Fr. Patrick REA (1901-1977)

Fr. Jeremiah J. LYNCH (1899-1973)
Fr. Edward J. FITZGERALD (1909-1993)
Fr. Jerome DOODY (1909-1978)
Fr. John J. OMEARA (1909-1970)

Fr. Bernard CULLIGAN (1904-1969)

Br. Columba SHEEHY (1912-1968)
Fr. Michael P. GROGAN (1910-1993)
Fr. Finbar M. OSULLIVAN (1911-1983)
Bp. Joseph SHANAHAN (1871-1943)
Fr. Henry BYRNE (1910-1984)
Fr. Joseph LIKELY (1910-1964)
Fr. Gerard T FOLEY (1910-1985)
Fr. William P. ROCHE (1911)

Fr. Patrick FULLEN (1911)

Fr. Patrick McCAMBRIDGE (1909-1980)

Fr. James G. KAVANAGH (1912)

Fr. Patrick A. HARNETT (1914-1994)

St. Austin, St. Mary's

St. Peter Claver, Lioki

Lioki, Kilima Mbogo, Mangu,

Gatitu, Ngarariga

Kalimoni, Eastleigh, Thika

St. Mary's

Mangu, All Saints, Nairobi South,

Limuru, Lioki, PS

Riruta, All Saints, Lioki, Mangu

St. Mary's, Ruaraka

St. Peter Claver, Kalimoni, Kilima

Mbogo, Mangu, Eastleigh

Limuru, All Saints, Holy Family

St. Peter Claver

Vicariate Education Secretary

St. Austin, St. Mary's, Queen of

Apostles

Mangu

St. Mary's

Limuru, Lioki, Kagwe, Riara^ Ruiru

Mangu, Eastleigh, St. Mary's,

Parklands
St. Austin, Kilima Mbogo, Riruta,
Kalimoni, Thika, Eastleigh
St. Austin

St. Peter Claver, St. Austin, St. Mary's
Mangu

St. Austin retired
St. Peter Claver
St. Peter Claver
St. Mary's

Riruta, Limuru, Ngarariga, Gatitu
Kiriku

St. Mary's, Makadara, Mangu, Lioki
All Saints

St. Austin, Queen of Apostles
St. Mary's, Makadara, Riruta, Holy
Family, Ruaraka

130

Fr. Thomas OSULLIVAN (1911-1986) Mangu, St. Mary's

Fr. Mel BANNON (1913-1985) Lioki, Kiriku, Mangu, Kilima Mbogo

Fr. James Francis WHITNEY (1912-1967) St. Mary's

Fr. John A. OHANRAHAN (1912-1967) Lioki, Kilima Mbogo

Fr. Edward COLLETON (1920)

Fr. Richard JOYCE (1912-1990)
Fr. James B. LYNCH (1913-1986)
Fr. John LEAHY (1908-1951)
Fr. Thomas SHANNON (1913-1984)

Fr. Nicholas KILLIAN (1915)

Lioki, Riruta, All Saints, Prisons,

Gatundu

All Saints, St. Mary's

Mangu

Lioki, All Saints, Holy Family

St. Peter Claver, Eastleigh,

Parklands, Holy Family

Holy Family, St. Mary's, Queen of

Apostles, Mangu

Eastleigh

St. Mary's

Eastleigh, Ruaraka, St Peter Claver

Lioki

Fr. John J. F. BRANNIGAN (1914)

Fr. William F. ONEILL (1915)

Fr. John A. KENNEDY (1913-1980)

Fr. Edward J. RYAN (1906)

Fr. Michael J. C. OCONNOR (1935-1992) St. Mary's

Fr. Thomas ROCHE 0913) Queen of Apostles

Fr. Gerald P. Edward McGEOGH (1917-1972) Holy Family, Limuru, Lioki

Fr. Joseph M.P. KEENA (1912-1985) St. Peter Claver

Fr. Patrick CREMINS (1914)

Mangu, Holy Family, St. Mary's,
Kilima Mbogo, Eastleigh
St. Mary's, Mangu, Queen of Apostles
Queen of Apostles, Limuru, Riruta
Kiriku, Gatitu, Mangu, St. Mary's
Lioki, Mangu, All Saints, Riruta,
Muhoho, Karinga, Mangu
Fr. Michael Francis SOUGHLEY (1917-199D Mangu, Lioki, Riruta, St. Mary's

Fr. Desmond McGOLDRICK (1919)
Fr. Gerard HEFFERNAN (1919)

Fr. James MEADE (1916)

Fr. Dermot BROWNE (1918-1997)
Fr. James OBRIEN (1912-1979)
Fr. Gerard ELLIS (1916)
Fr. Thomas MEAGHER (1919)

Asst. Education Secretary
Mangu, Ituru

Lioki, Kilima Mbogo, St. Peter Claver
Lioki, Kilima Mbogo, Administration,
Ruaraka, Kariobangi, Holy Family,
Karibaribi, St. Mary's
Ngarariga

Fr. Donal Niall MACAULAY (1912-1997) St. Peter Claver, Queen of Apostles,

St. Mary's, PS.

Fr. William C. COSTELLOE (1910)

131

Fr. Liam Laurence OCONNOR (1919)

Fr. John Christopher OCONNOR (1916
Fr. James BARRETT (1908-1974)
Fr. Paul CUNNINGHAM (1917-1995)
Fr. Daniel MURPHY (1890-1988)
Fr. Patrick BORAN (1920)
Fr. John J. GANNON (1920)

Fr. Seamus N. CLEMENTS (1920)

Fr. Patrick NOONAN (1914-1979)
Fr. Bartholomew LYONS (1917)
Fr. Michael DOWNEY (1921)
Fr. Joseph FULLEN (1916)
Fr. Francis G. COMERFORD (1920)

Fr. Patrick HANNAN (1921-1993)
Fr. Patrick M. OSHEA (1920-1972)
Fr. Joseph BABU (1919)
Fr. Hugh REDMOND (1921-1963)
Fr. Patrick A. SHERIDAN (1920)

Fr. Thomas McDONNELL (1922)

Fr. Joseph KELLY (1924)

Fr. John F. HORGAN (1915-1979)

Fr. Alexander MCCARTHY (1920-1974)

Fr. Charles McBRIDE (1923)
Fr. John C. OMAHONEY (1924)

Fr. R. Finbar REYNOLDS (1922)
Fr. James J. MEENAN (1894-1967)
Fr. Kevin P. CAREY (1926-1994)

Githunguri, Eastleigh, Kagwe,
St. Austin, St. Mary's, Kalimoni
1976) Mangu, Makadara
St. Mary's, Mangu
Mangu, St. Mary's, Muhoho, PS
PS

Ruiru

Lioki, Miguta, Gatitu, Mangu, Thigio
Ngarariga, Education Secretary
St. Peter Claver, Riruta, Mangu,
Gatitu, Ngarariga, Kenyatta and
Nairobi University
St. Austin, St. Mary's
Riruta, Kilima Mbogo
St. Peter Claver, Thika, Kalimoni
Kiangunu, St. Mary's
Mangu, Queen of Apostles, Kilima
Mbogo, Nunciature, Editor Catholic
Mirror, Thika
Eastleigh, Thika
St. Mary's

Holy Family, Tinganga
Nairobi

Kilima Mbogo, Limuru, Eastleigh,
Karinga, Kiambu Town
Kilima Mbogo, Githunguri,
Queen of Apostles
AMECEA, Catholic University E.A.
St. Mary's, Kalimoni, Thika

Riruta, St. Peter Claver, Miguta,

Ngarariga

St. Mary's, Parklands

All Saints, Karen, Kalimoni,

District Bursar

Kilima Mbogo

St. Mary's

Riruta, Ruku, Gicharane

132

Fr. Thomas M. FARRELLY (1925)

Fr. Anthony J. FARRELL (1925)

Fr. Michael DUGGAN (1926)

Fr. Cillin ONUALLAIN (1926-1979)

Fr. Desmond M. CAHILL (1926)

Fr. J. Joseph WHELAN (1914-1985)

Fr. Noel COX (born 1926)

Fr. Edward CORCORAN (1927-1997)

Fr. Sean A. OSHAUGHNESSY (1930)

Fr. Michael J. ODONNELL (1924)

Fr. Sean OCONNELL(1927)

Fr. F. Brendan HEERAN (1931)

Fr. Hugh J. OREILLY (1930)

Fr. Richard M. WOULFE (1919)

Fr. J. Brendan OBRIEN (1924)

Fr. Patrick COYNE (193D

Fr. Robert DEADMAN

(1931, now O. Cist.)

Fr. Thomas P. TUNNEY (1934)

Fr. Kevin B. CORRIGAN (1933)

Fr. Noel P. DELANEY (1932-1979)

Fr. Gerard EGAN (1935)
Fr. Martin J. KELLY (1937)

Fr. John HUGHES (1921)

Fr. William A. McKENNA (1918)
Fr. A. Francis DUFFY (1930)
Fr. Joseph M. STEELE (1940)
Fr. Laurence SHINE (1937)
Fr. Patrick J. LEONARD (1937)

St. Mary's, Kenyatta University,

CRE Inspectorate

Kilima Mbogo, Limuru, Kiambu

All Saints, Ngarariga

Mangu, St. Mary's, Eastleigh, Muhoho

Kilima Mbogo, St. Mary's

Eastleigh, Holy Family

St. Mary's

Eastleigh

Kagwe, St. Mary's, St. Austin

St. Mary's

St. Mary's, St. Paul's

Kilima Mbogo

Kilima Mbogo, Ruaraka, Makadara,

Buru Bum, Chaplaincy non-Chr. Rels.

All Saints, Lioki, Kilima Mbogo,

Queen of Apostles, Spring Valley,

Kalimoni

Kilima Mbogo, Githunguri, St. Mary's

Muhoho

Spiritan House

Kanunga, Muhoho, Nazareth, Q.A.S.

Ituru, Kenyatta University, Muhoho,

St. Thomas Aquinas, PS

St. Mary's

Ngarariga, Kanunga, Queen of
Apostles, Karinga

Queen of Apostles, Eastleigh,
Kilima Mbogo
St. Mary's

Githunguri, St. Mary's
Queen of Apostles
Kagwe, Kereita, PS

Kereita, All Saints, Tinganga,
St. Peter Claver, St. Austin, PS

133

Fr. Patrick WHELAN (1937)

Fr. James C. COLLERY (1920-1987)

Fr. Christopher BURKE (1937)

Fr. Michael MALONE (1939)

Fr. Michael KEATING (1940)

Fr. Patrick OTOOLE (1938)

Fr. John J. MAHON (1940)

Fr. Gerald H. McCONNELL (1930)

Fr. Patrick CARROLL (1939)

Fr. Peter F. SUTTLE (1941)

Fr. Sean M. HOGAN (1941)

Fr. John C. KEVIN (1941)

Fr. L. Oliver ELLIS (1933)

Fr. Peter B. BRADY (1915-1988)

Fr. Desmond J. ARIGHO (1942)

Fr. Cormac OBROLCHAIN (1941)

Fr. James F McDONNELL (1941)

Fr. Patrick DOODY (1942)

Fr. Brendan RUSSELL (1918-1978)

Fr. Cothrai GOGAN (1926)

Fr. Patrick F. WALSH (1910-1994)
Fr. Peadar GALLAGHER (1917-1989)
Fr. Sean KEALY (1937)

Fr. P. Paul WALSH (1941)

Fr. Patrick J. DUNNE (1922)
Fr. Brian J. CRONIN (1942)

Fr. A. James MOHAN (1918)

Fr. Francis J. CAFFREY (1934)
Fr. P. Vincent McDONALD (1925)
Fr. Martin KEANE (1941)
Fr. Pearse MOLONEY (1919)

St. Mary's, Kilima Mbogo
Editor Catholic Mirror, Kilima
Mbogo, Administration, Miguta
Makadara, St. Thomas Aquinas,
St. Paul's, Kabete, Mater Hospital
St. Mary's
St. Mary's

Kagwe, Miguta, Githunguri, Mukuru
St. Mary's
St. Mary's
Riruta, Lioki
Spiritan House
Kiriku, Thika, All Saints
St. Mary's

St. Mary's, Queen of Apostles, PS
Eastleigh
Gicharane
All Saints, St. Mary's
Kilima Mbogo, Queen of Apostles
Nairobi

Nairobi University, St. Mary's
Ruaraka, Kalimoni, Kiambu,
Ngarariga, Lioki
Holy Family
All Saints, Thigio
St. Thomas Aquinas, Kenyatta
University

Holy Family, Queen of Apostles,
Eastleigh, St. Mary's
Thigio, Ngarariga, Kagwe, Tinganga
Kiriku, All Saints, Eastleigh,
Holy Family

Kiriku, Apostles of Jesus,
Gicharane, Kilima Mbogo
St. Mary's

Karinga, Gatitu, Thigio
St. Paul's, PS
Gatundu, St. Austin, Uzima Centre

134

Fr. Ruaire O'CONNOR (1945-1997)

Fr. Patrick A. ROE (1940)

Fr. Edward D'ARCY (1916)
Fr. Michael J. McMAHON (1938)
Fr. Thomas GOUGH (1906-1976)
Fr. Edward A. OFARRELL (1946)

Fr. Thomas Hogan (1946)

Fr. Albert de JONG (1943)

Fr. Thomas R. McDONALD (1932)

Fr. Myles HEALY (1939)

Fr. Remi M. MACHA (1952-1993)

Fr. William T. MAHER (1936-1996)

Fr. Conor MURPHY (1914-199D

Fr. Pius ONYANGO (1955)

Fr. Rogath KIMARYO (1956)

Fr. Alfred MATTEI (1957)

Fr. Solomon MBANZABUGABO (1955)

Fr. Charles ODENY (1984)

Fr. Isaiah KESSY (1858-1993)

Fr. James PETERS (1924)

Fr. Simon LOBON (1962)

Fr. Felix SINGE (1961)

Fr. Clemence L. MUSHI (1958)

Fr. Benoit K. MKAMBA (1963)

Fr. Festo ADRABO (1955)

Br. Ignatius CURRY (1942)

Kereita, Kanunga, Queen of

Apostles, St. Austin, St. Paul's,

Mater Hospital

Queen of Apostles, Spiritan House,

Tangaza

Ruku

St. Mary's

Queen of Apostles

All Saints, Holy Family, Queen of

Apostles, St. Mary's

St. Mary's

Makadara, Tangaza

Spiritan House, University of Nairobi

Holy Family, St. Austin, St. Paul's

Tinganga

St. Thomas Aquinas

District Bursar

Kalimoni, Karen, St. Mary's

Spiritan House

Tinganga

Spiritan House

St. Thomas Aquinas

Spiritan House

Karen

Kalimoni

Spiritan House

St. Mary's, District Bursar

Note: PS = Principal Superior

135

PRAYER

When our successors read this journal to recall the
humble beginnings of the mission, while lifting their
eyes towards Heaven, may they give God their hom-
age of gratitude to thank Him for the blessings with
which he has favoured this mission since its origins,
and let them not forget in their prayers the workers of
the first hour.

Jules Blais CSSp

Journal: St. Peter Claver's, 31. 12. '23

»~4 - I .. %:

Cemetery at St. Austin 's

136

Index

Aberdare 28

Aden 23

Aga Khan, 25

Agaye 57

Ainsworth 19, 20, 29, 32, 40, 72, 90

Alex McCarthy 122

All Saints 71, 80, 91, 95, 96, 98,

104, 106, 107, 108, 111, 117, 123, 124

Allgeyer 13, 15, 17, 18, 21, 34,

39, 41, 45, 46, 70, 73, 76

Alsace 9, 81

Angola 16

Asia 45

Athi 13, 19, 53, 55, 56, 62, 63,

66, 92, 120

BabaDogo 120

Baden 87

Bagamoyo 27, 31, 89, 109

Ball 33, 73

Bannon 98, 106

Baur 92

Benedetto 111

Bernhard 34, 48, 61, 66, 71, 73,

80, 82, 84, 90, 91

Biermans 46

Blackrock 15

Blais 51, 52, 53, 55, 56, 57, 60,

62, 63, 65, 67, 68, 92, 125

Blanchard 15, 17, 21, 28, 29, 30, 32

Blixen 23

Borello 66

Bosca 66

Boyes 70, 71

Brady 127

Brandsma, 60

Britain 9

Brook 20, 21

Brouwer 68

Bugeau 41, 84, 90, 91, 96, 121

Bura 13, 14, 17, 20, 23, 28,

30, 32, 46, 47, 61, 62

Burgman 81

Burke 24, 41, 42, 43, 44, 81, 118

Burrows 53, 55

Butler 108

Cagnolo 65, 66

Cahill 117

Cambridge 94

Carey 98, 117, 121, 123

Carmel 100

Castlehead 86

Cayzac 27, 33, 41, 42, 45, 48, 57,

71, 72, IS, 74 % % 79, 82, 83, 85, 8$ 90

Changamwe 32

Chania 16, 80

Chege 58, 63, 66, 125

Claver 105, 107

Clements 118

Colleton 111, 120

Conjandaisamy 88

Corrigan 117

Courmont, de 75

Crawshay 17

Culligan 114

Curnow 36

137

Dagoretti, 52

Dar es Salaam 16

de Courmont 15, 16

de Sa 45, 46

Delaney 118

Delap 64

DonyoSabuk 25, 47, 52, 54, 55,

56, 60, 63, 64, 78, 125

Doody 95, 99, 104, 105, 106, 108

Dorobo 19

Doyle 60

D'Souza 114

Dublin 15, 42, 101

Duggan 98, 108

Dympna 100

Eastlands 127

Eastleigh 58, 61, 99, 103, 116,

118, 119, 120, 123, 125, 127

Edelvale 125

Electric Camp 52

Eliot 72

Ellis 104

England 20, 86, 90

Ethiopia 23, 74, 75

Europe 45, 90

Farrelly 122
Fatima 103, 104
Fava 27, 89
Felix 73, 76, 83
Finnegan 60, 119
Flavin 99, 125
Fleck 46

Florent 28, 32, 123
Florian 107

Foley 81, 93

Fort Hall 19, 72, 73

Fort Smith 17, 29

Fouasse 81, 91

Fourteen Falls 65

Foxley 36, 121

France 9, 24, 57, 78, 84, 96, 109

Fullen 10, 97, 120

Galla 74, 75

Gallagher 122

Gangaranu 37

Gannon 106

Gatanga 79

Gathanga 108

Gathongo 111

Gathugu 106

Gatimu 111

Gatito 65

Gatito. 66

Gatitu 98, 99, 106

GatuaNyaga 52

Gays 73

Germany 9, 87

Geyer 45

Gicharane 121

Giriama, 44

Githiga 98, 106, 107

Githunguri 99, 106

Goa 42

Goetz 43, 44, 46

Gogarty 46, 53, 61, 81, 92

Grogan 25, 101

Grol 127

Hall 17, 19, 82
Hanlon 17, 45, 74

138

Hannan 119

Harvard 94

Heffernan 62, 100

Hemery 13, 17, 20, 21, 24, 28,

33, 39, 41, 70, 72, 89

Higgins 111

Hinde 19, 72, 73

Hinsley 26, 61, 86, 93

Hirth 110

Holland 57, 65

Holy Family 51, 53, 54, 57, 103,

114, 119, 123

Horber 81, 83

Horner 109, 110

Icagaki 65
India 46, 86, 88
Ireland 93, 125
Ituru 99

Januarius 124

Jericho 120

Johanni 89

Josaphat 51, 57, 62, 63, 65,

66, 78, 86, 90, 107, 121

Josephat 107

Joyce 98, 108, 111

Jude 44

Juja 52, 65, 99

Kabaa 47, 52, 53, 54, 58, 60,
61, 62, 64, 67, 68, 78s 88, 93, 11Q 112, 121
Kabete 9, 29, 40, 73
Kagwe 98, 106, 111
Kahawa 60
Kahawa Station, 52

Kailu 111

Kajiado 55, 58

Kalimoni 10, 52, 55, 60, 62, 63,

64, 65, 66, 67, 68, 82, 99, 1W, 118, 124

Kalumeno 76, 77

Kamano 111

Kambui 69

Kamburu 106

Kamiri 69, 70, 71

Kamiti 65, 66, 67, 98, 107

Kampala 16, 74

Kangoya 71

Kanunga 87, 95, 99, 108, 117

Kanzalo 112

Karanja 71

Karen 121, 127

Kariobangi 119, 120, 122

Karura 9, 52, 119

Karuri 71, 108, 117

Kasirini 52

Kassarani 119

Kavirondo 45, 46, 52, 60

Kayole 119

Kealy 118

Kedong 28, 42

Kelly 27, 89, 93, 98, 103, 117

Kennedy 120

Kenya 76, 78, 80

Kenyatta 95, 96, 97

Kereita 122

Khartoum 45

Kia-ora 99

Kiambaa 108

Kiambu 27, 36, 70, 71, 72, 73,

81, 83, 85 86, 87, 88, 1(£ 108, 117, 118; 127

Kiamwangi 95, 106

Kiangunu 111

Kianjibi 52

Kibagare 90

Kibera 121

139

Kibosho 111

Kibwezi 23, 54, 60

Kieran 27

Kihara 108

Kikuyu 13, 14, 15, 16, 17, 18, 21.

27, 36, 39, 40, 52, 71, 74, 75, 76, 86, 9

Kilasara 111

Kilian 87

KilimaMbogolO, 52, 54, 55, 56,

60, 62, 63, 65, 66, 67, 68, 99,

104, 111, 118, 121, 124

Kilimanjaro 15, 17, 23, 35, 61, 62,

75, 78, 108, 110, 111

Kiltannon, 52

Kilungu 112

Kima 47, 56

Kimathi 99

Kimotho 111

Kinangop 78

Kinyanjui 28, 29, 71, 89, 90

Kioko 111, 112

Kiriku 95, 99, 108, 112

Kirima 1 1 1

Kirinyaga 75

Kiserian 111, 112, 118

Kismaiyu 45

Kisumu 94

Kitito 99

Kitui 53, 92

Kiu 47, 53, 55, 56

Kiu River 60, 125

Knox 107

Kozi 15

Kuhn 38, 40, 41, 44

Laikipia 28

Laini 108

Lammer 79, 86, 87, 114

Langata 127

Lari 117

Lawless 62

LeRoy 17, 28, 33

Leconte 30, 44, 57, 76, 78, 83,

84, 85, 92

Lenana 20, 30

Leonard 1 1 7

Libermann 109

Limuru 10, 72, 73, 95, 107, 111,

118, 122, 124

Lindsay 64

Lioki 65, 66, 67, 69, 80, 83, 84,

95, 98, 101, 105, 106, 107, 108,

111, 121, 124

Livingstone 27

Lobon 127

London 25, 94, 97, 112

Loogman 110

Loos 44

Lynch 101, 111

Maboko 47, 53, 54, 56, 62

Macaulay 104, 111

Machakos 13, 53, 75, 82, 93,

111, 114

MacMillans 25

Madagascar 44, 110

Madeleine 90

Madras 42

Magadi 47, 52, 56, 60, 112

Maher 62

Majella 66

Makadara 99, 112, 119, 120, 127

Makerere 93, 94

Makindu 32, 47, 56

Makupa 13

Malaro 81

Malindi 17, 75

Mambre 67

Mamertus 107

Mangu 10, 52, 54, 63, 65,

66, 76, 77, 78, 80, 86, 87, 88, 92,

140

93, 94, 95, 96, 97, 98, 99, 101,

103, 104, 108, 111, 112, 114, 117, 123

Maragua 76

Martial 87

Marx 121

Masai-land 90

Masongaleni 54

Matasia 112

Mathare 52, 119, 125

Mathews 95

Mau 16

Maupoint 16

Mbagathi 52, 112

Mboya 114

McCarthy 98, 103, 105, 107,

112, 117, 120

McDonnell 118

McEnnis 103

McGeogh 104

McGill 61, 95, 98, 99, 104, 114

McGillie 123

Mchana 105

McMahon 62

McNamara 58, 60, 61, 62, 93

McVeigh 62

Meade 98, 107

Meagher 122

Meinertzhagen 19, 72

Metumi 72, 76, 86

Michael 79

Miguta 98, 106

Mile-38 56

Mishram, Ali 15, 39, 46

Mitrecey 70, 84

Mkok 93

Mocha 23, 24

Mombasa 13, 16, 17, 20, 32,

33, 44, 52, 53, 62, 66, 75, 108

Morogoro 28, 111

Mount Kenya 15, 16

Mozambique 16
Msongari 119
Muhoho 99, 117
Mukawa 52, 55
Mukuyu 66
Miiller 32, 33, 41, 76
Mumford 119
Munyu, 52
Murang'a 19, 73
Murera 52
Murphy 104
Mururia 99
Muthaiga 45, 46
Muthurua 108
Mwaura 127
Mzundo 15, 21, 89

Nairobi South 120

Naivasha 70, 74

Nakuru 24, 74

Nakusontelon 13

Nazareth 83

Ndarugu 52, 54, 65

Ndenderu 108

Ndingi 111, 112, 114

Ndula 52

Ndundu 52, 65

Neville 24, 26, 27, 34, 46, 5

57, 62, 63, 92

Ngarariga 95, 122

Ngegu 108

Ngenia 99, 117

Ngong 23, 52, 53, 92, 111,

112, 127

Nigeria, 100

Njeku 108

Njenga 93, 108, 111, 112

Njiru 119

Njoroge 110

141

Njuguna 81, 111

Nyanduma 98, 106

Nyanza 16

Nyeri 65, 95, 101, 108, 110, 111

OBrien 118

OConnor 81, 117, 123

OFlynn 82

Okulu 54

Okumu 54

OLeary 95, 99, 107

Oman 27, 44

OMeara 93, 94, 103, 112, 114

Ongata Rongai 112

ONuallain 117

Onyango 111, 114

OSullivan 103

Otieno 124

Otunga 82, 93, 106, 108,

114. 127

Pangani 52, 53

Paris 10, 17, 27, 84, 100,

103, 109, 125

Parklands 45, 108, 112, 114,

119, 123

Patterson 19, 20

Paul, 32

Paul, John II 117

Pemba 52

Perlo 66, 72, 73, 74, 76

Petro 124

Peyton 106, 107

Poppleton 65, 66

Pottier 69

Preston 13, 19

Puel 32, 66

Pumwani 52, 119

pygmy 19

Quinn 62, 82, 100, 103, 119, 124

Reidy 105, 108, 114

Reserve 86

Reunion 16, 23, 27, 89

Riabhai 108

Riara 117

Riara River, 71

Riberi 100

Rironi 117

Riruta 36, 89, 90, 91, 95,

98, 107, 112, 117, 121

Riverside 15

Roche 122

Rome 16, 26, 74, 76, 86, 100,

110, 112

Rongere 71

Roosevelt 25

Ruai 99

Ruaka 95

Ruaraka 52, 83, 112, 116, 119,

120, 121, 122

Rugambwa 114

Ruiru 52, 63

Ruku 99, 121

Rurigi 71, 81

Ryall 31

Saba-Saba 64
Sacleux 35
Scott 90
Senegal 16
Shanahan 100
Shannon 114, 119
Shauri Moyo 119

142

Sheridan 117

Shine 122

Simon 40, 41

Simonisdale 21

Singe 127

Slinger 127

Solanus 24, 28, 29, 30, 31, 32,

44, 61, 66, 73

Somalia 16, 74

Soughley 107

Soul 70, 76, 88

South African 46

St. Austin 40, 44, 54, 66, 70,

71, 73, 74, 83, 84, 87, 89, 90, 95,

119, 121, 123, 127

St. Gallen 81

St. Peter Claver 10, 95, 118, 119, 124

Stanley 89

Stewart 40

Streicher 110

Stuart-Watt 75, 82

Suenens 103

Suez 96

Sukari 52, 65, 66, 67, 99

Sultan Hamud 47, 56

Taita 13, 76

Tana 15

Tanganyika 16, 36, 44, 46, 47, 110

Taru 13

Theodomir 53, 69, 87

Thigio 122

Thika 47, 52, 53, 54, 55,

56, 60, 64, 66, 68, 76, 99

Thika River 80

Thogoto 86, 90

Thomson 75

Thuku 57

Tindivanam 88

Tinganga 80, 98, 117

Toroka, 56

Tsavo 13, 20

Tununguo, 28

Turitu 71, 106, 107, 108

Tuthu 70, 71, 72

Uaso Nairobi 1 3

Uganda 9, 15, 16, 31, 35, 44,

45, 52, 55, 81, 110, 114

UhuruPark 117

Ukamba 44, 58, 76, 78

Ulu 53, 55, 56, 92

Uraparani 119

USA 25, 44

Usambaras 46

Victoria-Nyanza 35

Vogel 44

Voi 33, 47, 52

Waruhiu 96

West Africa 16

West Indies 24

Wetter 55, 63

Whelan 104, 120

White 62

Whitehouse 14, 15, 17, 19

Witte 57, 58, 60, 61, 63, 67,

93, 110, 125

Woodley 121

Woulfe 127

Zanzibar 27, 31, 33, 38, 41, 44,
45, 52, 71, 72, 74, 76, 89, 105, 108, 109
Zielenbach 26, 78

143

Other Sources

Ochieng:

Muriuki:

Hiller:

Hall:

Meinertzhagen:

Stuart-Watt:

Baur:

id:

Pakenham:

Neville, Bishop:

Corcoran, Ed. CSSp:

Blixen, Karen:

Hill.M.R:

OHara, J.:

Hemery, Alain CSSp:

Kieran, J. A.

Anonymous:

Cayzac, Joseph CSSp:

Leconte, Paul CSSp:

Njoroge, Dr. Lawrence:

Kamiri, Daniel:

Burgman, Hans MHM:

Lambert, H.E.

Anderson, W.B.:

Anon:

Forristal, Desmond:

Kabaa Community:

John Osogo:

J.S. Tenywa:
J. Kelly CSSp:
Lorcan OToole CSSp:
Coulon et Brasseur:
F. Bugeau CSSp:
L-J. Cardinal Suenens:
Mokaya, Joseph P.P.:
Forristal, Desmond:
Mumford, Bryant:
Barrett, David:

A Modern History of Kenya
A History of the Kikuyu (1500-1900)
The Lunatic Express

Bwana Hora-Collected Letters to his Father
Kenya Diary

Reminiscences of Life and Adventure
2000 Years of Christianity
The Catholic Church in Kenya-1 00 Years
Scramble for Africa
Holy Ghost Missions in E. Africa
Mombasa Mission 1 888-1 990
Out of Africa

Planters' Progress: Story of Coffee in Kenya
Contribution of Holy Ghost Fathers to Kenya Coffee Industry
Handbook of the Kikuyu Language
The Holy Ghost Fathers in East Africa
Jubilee History of Nairobi
The Mission Boy

La Vie d'un Missionaire Catholique
Catholic Missions in Kenya (unpub)
Oral testimony

The Way the Catholic Church Started in Western Kenya
Systems of Land Tenure in Kikuyu Land Unit
The Church in East Africa 1 840-1 974
Conquest for Christ in Kenya Consolata Fathers
EdelQuinn 1907-1944
Visitors' Book

The History of Kabaa-Mangu High School and the Contri-
bution of Holy Ghost Fathers upon Education in Kenya,
(unpubl.)

Pioneer Days in E.A.(1 860-68) (article).
100 Fruitful Years (do).
History of the Catholic Diocese of Machakos.
Libermann

L'Esprit Guerrier des Kikuyus.
EdelQuinn

Edel Quinn, Precursor of the Universal Call to Holiness
EdelQuinn 1907-1944
Africans learn to be French
Kenya Churches Handbook

144

3 5282 00617 9983

Duquesne Universit

3 5282 00617 9983

This book is about the work of the Holy Ghost Missionaries
in Nairobi during the last 100 years. They arrived here in
1899.

Among the interesting facts recorded, you will come to know
when the mother-coffee-trees of Kenya were grown, and
read about Karen Blixen visiting them.

You will hear about Fr MacNamara and St Peter Claver's
new Church.

You will be reminded of the Venerable Edel Quinn, Fr
Peyton with his Rosary Crusade to Kiamwangi and Kiambu
and the City.

You will hear how Kikuyus first came to read, about Kabaa
and Mangu High School, about Fr McGill and Mau Mau and
how troubled times brought thousands to the Gospel of Jesus
and His Church.

Cothrai Gogan, Spiritan
missionary, active in Kikuyu
and Nairobi city-parishes for 25
years, was given a year off to
study the community diaries of
his predecessors. He presents
them here in summary.
He has recorded, sometimes in
verse, his own feeli]
reflections about i
ministry.

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